SSAAMMAATTHHAA

VVIIPPAASSSSAANNAA --YYuuggaannaaddddhhaa

TThhee yyookkiinngg ttooggeetthheerr ooff CCaallmm aanndd IInnssiigghhtt mmeeddiittaattiioonn

An Exposition on

VipassanaVipassanaVipassanaVipassana with the vehicle of SamathaSamathaSamathaSamatha from the writings of:

Venerables Buddhadasa BhikkhuBuddhadasa BhikkhuBuddhadasa BhikkhuBuddhadasa Bhikkhu and and and and Mahasi SayadawMahasi SayadawMahasi SayadawMahasi Sayadaw

collated and edited by jinavamsa bhikkhu for the good of the few with little dust in their eyes.

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PREAMBLEPREAMBLEPREAMBLEPREAMBLE The practice of meditation is much misconceived by many, so much so that the true and ultimate goal and value of meditation has become hazy and nebulous through being subjected to much ignorance and abuse. There are confusion of thoughts and concepts regarding the meditation practices taught by the Great Teacher. As there are confusion in the practice of His Meditation so are there also confusion regarding the instructions, methods and differing forms of meditation taught. At such times and in such conditions the Buddha’s advice has always been to ask us to compare the prevailing events to the standards he has set for just such eventualities. To do this we have to go back to the Original Discourses to re-orient ourselves. Fortunately these are still available for us to re-evaluate and re-orient our views and deeds. Thus, should there be even the germ of a suspicion aroused that a thing heard or seen does not conform to Dhamma truth, one should refer to and compare that with the Discourses and Laws laid out by the Buddha as enshrined in the Tipitaka.

The Buddha And ThThe Buddha And ThThe Buddha And ThThe Buddha And The Indian “Renouncer” Traditione Indian “Renouncer” Traditione Indian “Renouncer” Traditione Indian “Renouncer” Tradition We can know very little of the historical Buddha with any degree of certainty. Yet within the bounds of the reasonable historical probability we can form quite a clear picture of the kind of person the Buddha was….‘one who strives’. It points towards a particular tradition as a samana or a wanderer….

3

…three kinds of activities seem to have preoccupied these wanderers and ascetics. First, there is the practice of austerities, such as going naked in all weathers, enduring all physical discomforts, fasting or undertaking vows to live like a cow or even a dog. Secondly, there is the cultivation of meditative and contemplating techniques aimed at producing what might, for the lack of a suitable technical term in English, be referred to as ‘altered states of consciousness’. In the technical vocabulary of Indian religious texts such states come to be termed ‘meditations’ (jhana) or ‘concentrations’ (samadhi); the attainment of such states of consciousness was generally regarded as bringing the practitioner to some deeper knowledge and experience of the nature of the world. Lastly, there is the development of various philosophical views providing the intellectual justification for particular practices and the theoretical expression of the ‘knowledge’ to which they led………[The Foundations of Buddhism: Rupert Gethin; Dating the Buddha: Richard Gombrich].

Thus the tradition of concentration meditation had originated well before the Buddha’s advent in the history of Indian tradition and culture. Later on with the inclusion of insight meditation taught solely by the Buddha, two forms of meditation came into vogue. SamathaSamathaSamathaSamatha The first is samatha which literally means 'tranquility' or 'calm'. The initial stages of samatha meditation are to do with concentrating the mind, one-pointedness. Traditionally, there are forty subjects to choose from. One of the more widely practised techniques is mindfulness of breathing (anapanasati), where both mind and body

4

are calmed by concentrating on the breath. However samatha meditation is not just about concentration. When the mind is totally focused and the five hindrances (ill-will, sensual desire, anxiety, sloth and doubt) have been eradicated [though temporarily] from the mind, the meditator gains access to deep absorbed concentration known as jhanas. These bring on states of great happiness and rapture but fall short of nibbana. Samatha meditation therefore doesn't take one all the way to enlightenment. Six long years, the Buddha struggled and subjected himself to the practice of concentration meditation. Ardently and with great conviction, he practised what he believed was the correct way to eradicate defilements in order to gain the state of Deathlessness. He practised self mortification and hardship till he was reduced to just skin and bones [as depicted on the front cover]. Finally after deep contemplation and with the revival of memory of past success in meditative practices as a child; he combined concentration meditation with contemplative insight meditation and gained the goal he had set out to attain.

VipassanaVipassanaVipassanaVipassana Vipassana or 'insight' meditation offers quite a different approach. The emphasis here is on seeing things as they really are, unclouded by attraction or aversion. The basic practice is to note everything one is doing as one is doing it. When one is walking, one knows that one is walking. When one is drying the dishes, one notes that one is drying the dishes. Be aware of the sensation in one's foot as it touches the ground, and the different sensations as it rises again. In a sense, this is the first stage of vipassana meditation: bare

5

awareness. Alongside this bare attention is the insight into the three marks of existence that underlie all phenomena: impermanence ((((aniccaaniccaaniccaanicca)))), , , , suffering ((((dukkhadukkhadukkhadukkha) ) ) ) and non-self ( ( ( (anattaanattaanattaanatta). ). ). ). Unlike samatha, vipassana is a meditation method that takes one all the way directly to Nibbana. The Buddha himself applied both forms of meditation to gain Enlightenment. We read from the Sutta… In the First Watch of the NIn the First Watch of the NIn the First Watch of the NIn the First Watch of the Night…ight…ight…ight… [Majj[Majj[Majj[Majjhima Nikaya 36, Mahahima Nikaya 36, Mahahima Nikaya 36, Mahahima Nikaya 36, Maha----Saccaka Sutta]Saccaka Sutta]Saccaka Sutta]Saccaka Sutta] "When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady and attained to imperturbability, I directed it to the knowledge of recollecting my past lives. I recollected my manifold past lives, i.e., one birth, two... five, ten... fifty, a hundred, a thousand, a hundred thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion. This was the first knowledge I attained in the first watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose”.

"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady and attained to imperturbability, I directed it to the knowledge of the passing away and reappearance of beings. Thus -- by means of the divine eye, purified and surpassing the human -- I saw beings passing away and re-appearing, and I discerned how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma. This was the second knowledge I attained in the second watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose”.

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"When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady and attained to imperturbability, I directed it to the knowledge of the ending of the mental formations. I discerned, as it was actually present, that 'This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress... These are formations... This is the origination of formations... This is the cessation of formations... This is the way leading to the cessation of formations'. My heart, thus knowing, thus seeing, was released from the formation of sensuality, released from the formation of becoming, released from the formation of ignorance. With release, there was the knowledge, 'Released'. I discerned that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world’. This was the third knowledge I attained in the third watch of the night. Ignorance was destroyed; knowledge arose; darkness was destroyed; light arose”.

Concentration was gained from calming the mind through samatha and then the calmed mind was directed to knowledge of insights by contemplation through vipassana meditation.

Working in TandemWorking in TandemWorking in TandemWorking in Tandem (yuga(yuga(yuga(yuga----naddha)naddha)naddha)naddha) A thought came to put together a set of notes to assist those who had not had the good fortune to meet up with a teacher in meditation who was able to guide them to the correct path of meditation. Quite a number had started meditation by practising samatha meditation unclear of the goal and realities of this form of meditation and also not realising that samatha or concentration meditation was not the

7

direct path to the ending of defilements with Nibbana as the ultimate goal. Absorbed concentration meditation or as it is termed samatha bhavana has its origin in the history of Indian tradition even before the advent of the Budhha’s Teachings. Different teachers will emphasize different approaches. It is quite usual, however, for both practices to be combined. For personal preferences, a beginner may start off with samatha meditation, moving on to vipassana when some mastery over concentration has been achieved. Sometimes, he or she may begin with vipassana and delve into samatha, once insights have developed; at the present time most meditator will start and end with vipassana. Which form of meditation, one chooses to practise depends on one's lifestyle. It may be difficult for someone who leads a very hectic lifestyle because of job and family commitments to find the quiet necessary for successful samatha practice. In such cases vipassana might be a better option.

The two greatest masters of the Lord Buddha’s pristine meditation practice, in this renunciate’s humble opinion are the contemporaries; the Venerables Buddhadasa Bhikkhu and Mahasi Sayadaw. They were firm and sincere in their convictions and resolute in their teachings and the practice of the Dhamma, Samatha and Vipassana meditation. One cannot lose one’s way by following the instructions of these two great proven and widely accepted Venerables. Thus, their teachings have been collated and presented to those who are in need of such specific instructions to direct and streamline their

8

meditation practices to attain to the final Goal. Should it prove to have been of assistance to you in your quest for the Deathless, may you then pass on the knowledge that you have gained to assist others drifting aimlessly on the way, naively, thinking that they are on the correct path! There are many such, filled with concrete in their eyes, who without help will never find their way out of their delusion! AcknowledgementAcknowledgementAcknowledgementAcknowledgement Kalyanamittas have contributed their Dhamma in the composition of this book; it would detract from their wholesome intentions to name these great people; it suffices to state that without their moral support, advice, assistance in many forms, proof-reading(s) of the manuscript, supplies of material and all the necessities in the make-up of a Dhamma book, this little book would not have reached your hands in this present format. Dear Friends (and those beginning on the journey too), your Merits are Great and may this Correct Effort be conducive to your attaining the Goal of Nibbana in this very life… However, a great injustice would have been done to them if no mention were made at all. Some indications of the influence they have made on the make up of this little book will be told, albeit of an oblique nature. Viz:

Uncle Tan, my lay teacher, who teaches me the need to practise ardently and correctly, who constantly corrects my views on the Dhamma, fearful lest I go wrong and not be able to accompany him to Nibbana.

9

Punnika, who patiently and gladly proof-read this manuscript umpteenth times before it went to print. Her comments often kept me in mirth, her patience knew no bounds. Many hours have gone into reading and many re-readings of this manuscript. To her goes the credit of a smooth and clear reading of the final work. Little Ping Ping too is a kalyanamitta. He is at the moment of writing, three years old and was born without eyes; a congenital condition, the doctors would say. Of course in the Dhamma way of speaking he would be reaping the vipaka of his kamma enacted in previous existences. First indication of Ping Ping’s existence was whispered around the centre. Fears and superstitions abounded. Little Ping Ping’s problems were not only his eyes; he had a cleft palate and serious heart defects. He was small for a three year old, weak and unable to stand. He was a lovable child though and soon became the focus of a group to initiate care for him; medical care as well as care for his future education. Little Ping Ping was the catalyst for a group of people to realise the dangers of future existence in a samsara where the Dhamma is not practised. They took heed of the Buddha’s exhortation to practise insight meditation in order to realise the sufferings of existence, present and future. Little Ping Ping’s presence in the meditation centre enabled the group to focus their attention on the need to do good, refrain from evil and meditate to rid defilements. Thus unknown to him, little Ping Ping’s presence was helpful to cause wholesome deeds in

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others. Hopefully this will accumulate merits for his own future existence. We bring to mind Auntie Lee, a woman of great patience and compassion [because of her matured vintage years devoted to Dhamma practice, she is addressed by the honorific title of “Auntie”]. Each morning without fail, she walks from her solitary abode [though she has children and grandchildren] to the meditation centre and willingly do her duties to tidy and make presentable the meditation centre, so that others may use the facilities comfortably. Selfless, considerate and compassionate are her motives. The Buddha said: “The person who practises my Teachings best, venerates me most”. Have no doubt that Auntie venerates the Lord best! She has no necessity to voice her venerations; her daily deeds shout her veneration! She personifies the Buddha’s Dhamma! One fine fateful day, after ten days of sharing voluntary work with others in looking after some devotees who were training in undertaking samanera practices, she complained of discomfort in the heart region. Her family immediately took her for a medical observation. Sparing the details of her case, we shall only mention that she was discovered to be in a life threatening situation and needed immediate major corrective surgery on her heart valves. This was done and she was out of danger and hospital in a matter of less then three days! The doctors were amazed at her quick recovery and also at the fact that before, during and after the surgery, she was not in any form of physical pain, was not weak bodily, was not

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complaining of anything, was constantly calm, cheerful and confident. She walked out of hospital and was completely recovered without any trace of her condition whatsoever! Her daily life activities involve a few hours of meditation and contemplation; maintaining a peaceful and solitary lifestyle, constantly practising the Dhamma in its original purity as enshrined in the Tipitaka. She attributes her amazing situation to the practice of Vipassana meditation and training in the Dhamma. The lesson we should learn from this is to train to live a solitary life among mundane environment and practise the Buddha’s Dhamma. Hers is a true example of the Mangala Sutta’s: “Though in contact with worldly dhammas, yet her mind is not shaken…” she is worthy of offerings; a member of the Sangha! We bring to mind now, a group of Dhamma seekers across the causeway, who regularly hops across to the meditation centre in Kulai and either train in keeping the eight precepts or noviceship. A group of young dynamic Dhamma personnel, who will instill and blend their vibrant brand of Dhamma with the existing mature Dhamma, bringing in a fresh Dhamma breeze displacing old and tired Dhamma air and absorbing the maturity of vintage wisdom. This blending will be a catalyst of growth for all concerned. The blend of youth and maturity is a powerful Dhamma force, necessary in today’s artificially created environment, where the truth is subtly glossed until it is distorted by the glare reflected in the successes of personal desires and delusions. Such are difficult to comprehend

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for those deeply involved in the mundane search; yet such mundane quests are a necessity in order to survive in this artificially created environment. Those who are able to differentiate between things that are necessary and things that are unnecessary are the ones knocking at nibbana’s doors. To be able to do this; this powerful Dhamma force of youth and wisdom is of absolute necessity. Wisely using the forces of youth to harness the wisdom of the Ancient path residing in the aged will enhance the longevity of the sasana.

And …..... those who offer dana at pindapata, directly into the bowl of the bhikkhu standing patiently and honourably accepting the alms of the laity; those who propagate the Dhamma in the ways they know, by words, actions and deeds (such as using the modern electronic medium); those who offer labour as a dana to enhance and make easy the life of the recluses and samanas; those who ensure that the sasana is well care for and protected…these are the ones, worthy of respect and truly practising the Teacher’s Dhamma…these are the worthy ones.

This short preamble also serves to acknowledge that there are out there many who are struggling to find the correct path to nibbana, but are unable to see the correct path. They are led to believe in meditative practices that promise quick results. Most times these practices are not what they claim to be and may even be dangerous to mental health. Please be aware too, that many established Theravadan countries that were pure in the practice are now entering a phase where the corruption of the Dhamma has set in and are not as they were

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before. Many purportedly Vipassana and Samatha meditation practices have been corrupted with views of individual preferences that are not in conformity with established practices as outline in the pure Teachings of the Buddha. Thus travelling around visiting these countries to “learn” the Buddha’s Dhamma is fraught with real dangers. The possibilities of picking up wrong Dhamma is highly possible! Due to our ignorance we are not able to distinguish the real from the unreal. Thus we end up with unwholesome intentions and deeds. The good news is that situations and events prove the Buddha’s words. Alas, the sad news is that those times mentioned as the future in the Buddha’s days refer to out present time! Please take heed, Dear Friends all and truly be discerning when deciding to believe and practise certain practices purportedly to have come from the Buddha’s lips. The Buddha have indicated in the Pali Texts that such a time will come when the Future Dangers are real, as in the following quotes. Future Dangers (IV)Future Dangers (IV)Future Dangers (IV)Future Dangers (IV) AAAAnguttara nguttara nguttara nguttara NNNNikaya ikaya ikaya ikaya V 80 V 80 V 80 V 80 Monks, these five future dangers, unarisen at present, will arise in the future. Be alert to them and, being alert, work to get rid of them. What five? (1) There will be, in the course of the future, monks desirous of fine robes. They, desirous of fine robes, will neglect the practice of wearing cast-off cloth; will neglect isolated forest and wilderness dwellings; will move to towns, cities, and royal capitals, taking up residence there. For the sake of a robe they will do many kinds of

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unseemly, inappropriate things. This, monks, is the first future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it. (2) Furthermore, in the course of the future there will be monks desirous of fine food. They, desirous of fine food, will neglect the practice of going for alms; will neglect isolated forest and wilderness dwellings; will move to towns, cities, and royal capitals, taking up residence there and searching out the tip-top tastes with the tip of the tongue. For the sake of food they will do many kinds of unseemly, inappropriate things. This, monks, is the second future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it. (3) Furthermore, in the course of the future there will be monks desirous of fine lodgings. They, desirous of fine lodgings, will neglect the practice of living in the wilds; will neglect isolated forest and wilderness dwellings; will move to towns, cities, and royal capitals, taking up residence there. For the sake of lodgings they will do many kinds of unseemly, inappropriate things. This, monks, is the third future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it. (4) Furthermore, in the course of the future there will be monks who will live in close association with nuns, female probationers, and female novices. As they interact with nuns, female probationers, and female novices, they can be expected either to lead the holy life dissatisfied or to fall into one of the grosser offences, leaving the training, returning to a lower way of life. This, monks, is the fourth

15

future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it. (5) Furthermore, in the course of the future there will be monks who will live in close association with monastery attendants and novices. As they interact with monastery attendants and novices, they can be expected to live intent on storing up all kinds of possessions and to stake out crops and fields. This, monks, is the fifth future danger, unarisen at present, that will arise in the future. Be alert to it and, being alert, work to get rid of it. These, monks, are the five future dangers, unarisen at present, that will arise in the future. Be alert to them and, being alert, work to get rid of them. In ending this little précis, it is hoped that this work will be of help to you in your search for the ultimate release from suffering; thus will this monk have done his little bit to ensure that the True Teachings will last that much longer. May all beings strive to deny Mara the pleasure of their company…sadhu, sadhu, sadhu! jinavamsa bhikkhu [jinavamsa@gmail.com] kulai vipassana meditation centre kulai, johor 10th july 2006

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D E D I C A T I O ND E D I C A T I O ND E D I C A T I O ND E D I C A T I O N T O T O T O T O

SEEKERS OF THE PATH SEEKERS OF THE PATH SEEKERS OF THE PATH SEEKERS OF THE PATH

To You Great Honours Accrue Accolades and Merits Too;

Your Life’s Dana Mainstay of The Sasana.

Samsara’s journey’s wearisome,

Friends! Fear not…, Gained…. merits untold,

Glance not back… ahead ‘s Nibbana’s fold !

A Home without Confines A Repose that is Awakening Journey Ends that Begins Solace …never a womb to find

Praised by the Great Teacher

Friends…The Supreme Prize Awaits. Though Dhamma Flowers are Tempting Have a care! Tarry not e’en awhile,

linger Not! Less the Gates… Keeper wearied..

Close anon …For untold Aeons.

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UNNANUMODANA

GratefullyGratefullyGratefullyGratefully

DEDICATE

and

SHARE

Merits accruedMerits accruedMerits accruedMerits accrued With all departed relatives;With all departed relatives;With all departed relatives;With all departed relatives;

Devas and all Celestial Beings;Devas and all Celestial Beings;Devas and all Celestial Beings;Devas and all Celestial Beings; Petas and all beings in the suffering planes.Petas and all beings in the suffering planes.Petas and all beings in the suffering planes.Petas and all beings in the suffering planes.

May all beingsMay all beingsMay all beingsMay all beings

Everywhere and every formEverywhere and every formEverywhere and every formEverywhere and every form Share in the Merits of these DeeShare in the Merits of these DeeShare in the Merits of these DeeShare in the Merits of these Deeds,ds,ds,ds, Past, Now and from this Moment in TimePast, Now and from this Moment in TimePast, Now and from this Moment in TimePast, Now and from this Moment in Time May AllMay AllMay AllMay All Beings Rejoice and be Peaceful. Beings Rejoice and be Peaceful. Beings Rejoice and be Peaceful. Beings Rejoice and be Peaceful.

SSSSADHUADHUADHUADHU! S! S! S! SADHUADHUADHUADHU! S! S! S! SADHUADHUADHUADHU!!!!

P

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R E F ACE

Anapanasati does not mean, as is generally interpreted,

Mindfulness established on; in and out breathing. It actually

means Mindfulness Established On an Object with each IN

and OUT Breath.

The method of practice, as explained in the Anapanasati-sutta

of the Majjhima Nikaya, is complete in itself. One can

understand and practise Anapanasati comparatively easier with

this sutta than those explained in other suttas. It’s message is

in-depth and thoroughly in line with the Four Foundations of

Mindfulness (Satipatthana). In practising all the Sixteen Stages

of Anapanasati completely, the Four Satipatthana are fulfilled

in themselves.

These being fulfilled, the Seven Factors of Enlightenment are

perfected, without one’s conscious efforts; eventually perfecting

all Thirty-Seven Requisites of Enlightenment; thus Clear-vision

and Deliverance are perfected in consequence.

Buddhadasa Indapanno Mokkhabalarama,

Chaiya.

20 March, 2514

Sabbadanam dhammadanam jinati

The Gift of Dhamma Excels all other Gifts

Published for free distribution

P

19

A Short A Short A Short A Short

BIOGRAPHY of

Ajahn Buddhadasa BhikkhuAjahn Buddhadasa BhikkhuAjahn Buddhadasa BhikkhuAjahn Buddhadasa Bhikkhu (Servant of the Buddha)

Went forth as a Bhikkhu (Buddhist monk) in 1926, at the age of twenty.

After a few years of study in Bangkok, which convinced him "purity is

not to be found in the big city". he was inspired to live close to nature in

order to investigate the Buddha-Dhamma.

Thus, he established Suan Mokkhabalarama (The Grove of the Power of

Liberation) in 1932, near his hometown of Pum Riang (now in Chaiya

District). At that time, it was the only forest Dhamma Centre and one of

the few places dedicated to Vipassana meditation in Southern Thailand.

Word of Buddhadasa Bhikkhu, his work, and Suan Mokkh spread over

the years so that they are easily described as "one of the most influential

events of Buddhist history in Siam”.

Although his formal education only went as far as ninth grade and

beginning Pali studies, he was given five Honorary Doctorates by Thai

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universities. His books, both written and transcribed from talks, fill a

room at the National Library and influence all serious Thai Buddhists in

Siam. Doctoral dissertations are still being written about him and his

legacy. His books can be found in bookstores around the country and

are favourites as gifts at cremations.

After the founding of Suan Mokkh, he studied all schools of Buddhism,

as well as the other major religious traditions. This interest was practical

rather than scholarly. He sought to unite all genuinely religious people

in order to work together to help, as he put it, "drag humanity out from

under the power of materialism". This broad-mindedness won him

friends and students from around the world, including Christians,

Muslims, Hindus, and Sikhs.

His last project was to establish an International Dhamma Hermitage.

Ajahn Buddhadasa died in 1993 after a series of heart attacks and

strokes that he kept bouncing back from in order to teach. The final

stroke occurred as he was preparing notes for a talk to be given on his

birthday in two days (27 May).

Suan Mokkh carries on in the hearts and actions of all those who have

been inspired and guided by his example and words. Suan Mokkh is not

so much a physical place as it is the space of Liberation that we all must

discover in this very life.

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A ShortA ShortA ShortA Short

BIOGRAPHY ofofofof

The Venerable Mahasi Sayadaw (1904 The Venerable Mahasi Sayadaw (1904 The Venerable Mahasi Sayadaw (1904 The Venerable Mahasi Sayadaw (1904 ---- 1982) 1982) 1982) 1982)

Venerable Mahasi Sayadaw was born in the year 1904 at Seikhun. At the

age of six he was sent to receive his early monastic education under U

Adicca. Six years later, he was initiated into the Monastic Order as a

samanera under the same teacher and given the novice name of Shin

Sobhana (Auspicious). He ordained as a full fledged bhikkhu on the 26th

day of November 1923.

Ashin Sobhana next went to the city of Mandalay, noted for its pre-

eminence in Buddhist learning, to pursue advanced study of the

scriptures under Sayadaws well-known for their learning.

His deepening interest in the Satipatthana method of Vipassana

meditation took him then to neighbouring Thaton where under the

well-known Mingun Jetawan Sayadaw's instructions, Ven. Sobhana took

up intensive practice of Vipassana Meditation for four months with such

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good results that he was in turn able to teach it properly to his first three

disciples at Seikhun while he was on a visit there in 1938.

It was not long before Mahasi Sayadaw's reputation as an able teacher of

Vipassana Meditation spread. It came to the attention of a devout and

well-to-do Buddhist in the person of Sir U Thwin who wanted to

promote the Buddha Sasana by setting up a meditation centre to be

directed by a meditation teacher of proven virtue and ability.

Eventually, on the 13th of November 1947, the Buddhasasananuggaha

Association was founded at Rangoon with Sir U Thwin as its first

President with scriptural learning and practice of the Dhamma as its

objectives.

On the 4th of December 1949, Mahasi Sayadaw personally inducted the

very first batch of 25 yogis into the practice of Vipassana Meditation.

Within a few years of the establishment of the principal Sasana at

Rangoon, similar meditation centres sprung up in many parts of the

country with Mahasi-trained members of the Sangha as meditation

teachers. These centres were not confined to Burma alone, but extended

to neighbouring Theravada countries like Thailand and Sri Lanka. In

recognition of his distinguished scholarship and spiritual attainments,

Mahasi Sayadaw was honoured in 1952 by the then President of the

Union of Burma with the prestigious title of Agga Maha-Pandita (the

Exaltedly Wise One).

At the historic Sixth Buddhist Council, inaugurated on the 17th of May

1954, Mahasi Sayadaw played an eminent role, performing the exacting

and onerous tasks of Osana (Final Editor) and Pucchaka (Questioner)

Sayadaw.

Mahasi Sayadaw has to his credit many volumes of Dhamma literature;

many in the Burmese language and many more translated to other

languages, especially the English language. His international reputation

and standing in the field of Buddhist meditation has attracted numerous

visitors and yogis from abroad. Many are the Western yogis who have

been practising Vipassana meditation under the Sayadaw.

Mahasi Sayadaw passed away on the 14th day of August 1982.

23

IINNTTRROODDUUCCTTIIOONN TTOO

SSSSSSSSAAAAAAAAMMMMMMMMAAAAAAAATTTTTTTTHHHHHHHHAAAAAAAA VVVVVVVVIIIIIIIIPPPPPPPPAAAAAAAASSSSSSSSSSSSSSSSAAAAAAAANNNNNNNNAAAAAAAA

--------YYYYYYYYuuuuuuuuggggggggaaaaaaaannnnnnnnaaaaaaaaddddddddddddddddhhhhhhhhaaaaaaaa

The following twoSuttas recommend

the practicality to “yoke” Calm and Insight

YYUUGGAA--NNAADDDDHHAA SSUUTTTTAA

In Tandem In Tandem In Tandem In Tandem [A[A[A[Anguttara Nikaya nguttara Nikaya nguttara Nikaya nguttara Nikaya IV.170]IV.170]IV.170]IV.170]

one occasion the Ven. Ananda was staying in Kosambi, at

Ghosita's monastery. There he addressed the monks:

"Friends"!

"Yes, friend", the monks responded.

On

24

The Venerable Ananda said: "Friends, whoever; monk or nun, declares

the attainment of arahantship in my presence, they all do it by means of

one or another of four paths. Which four?”

"There is the case where a monk has developed insight preceded by

tranquillity. As he develops insight preceded by tranquillity, the path is

born. He follows that path, develops it, pursues it. As he follows the

path, developing it and pursuing it, his fetters are abandoned, his latent

tendencies abolished.”

"There is the case where a monk has developed insight preceded by

tranquillity. As he develops insight preceded by tranquillity, the path is

born. He follows that path, develops it, pursues it. As he follows the

path, developing it and pursuing it, his fetters are abandoned, his latent

tendencies abolished”.

"Then there is the case where a monk has developed tranquillity in

tandem with insight. As he develops tranquillity in tandem with insight,

the path is born. He follows that path, develops it, pursues it. As he

follows the path, developing it and pursuing it, his fetters are

abandoned, his latent tendencies abolished.”

"Then there is the case where a monk's mind has its restlessness

concerning the Dhamma [the corruptions of insight] well under control.

There comes a time when his mind grows steady inwardly, settles down,

and becomes unified and concentrated. In him the path is born. He

follows that path, develops it, pursues it. As he follows the path,

developing it and pursuing it, his fetters are abandoned, his latent

tendencies abolished.”

"Whoever, monk or nun declares the attainment of arahantship in my

presence, they all do it by means of one or another of these four paths".

25

SAMADHI SUTTA

Tranquillity and Insight

[Anguttara Nikaya IV.94]

"Monks, these four types of individuals are to be found existing in the

world. Which four?

There is the case of the individual who has attained internal tranquillity

of awareness, but not insight into phenomena through heightened

discernment.

Then there is the case of the individual who has attained insight into

phenomena through heightened discernment, but not internal

tranquillity of awareness.

Then there is the case of the individual who has attained neither internal

tranquillity of awareness nor insight into phenomena through

heightened discernment.

And then there is the case of the individual who has attained both

internal tranquillity of awareness and insight into phenomena through

heightened discernment”.

"The individual who has attained internal tranquillity of awareness, but

not insight into phenomena through heightened discernment, should

approach an individual who has attained insight into phenomena

through heightened discernment and ask him: 'How should formations

be regarded? How should they be investigated? How should they be seen

with insight’? The other will answer in line with what he has seen and

experienced: 'Formations should be regarded in this way. Formations

should be investigated in this way. Formations should be seen in this way

with insight’. Then eventually he [the first] will become one who has

attained both internal tranquillity of awareness and insight into

phenomena through heightened discernment”.

"As for the individual who has attained insight into phenomena through

heightened discernment, but not internal tranquillity of awareness, he

26

should approach an individual who has attained internal tranquillity of

awareness... and ask him, 'How should the mind be steadied? How

should it be made to settle down? How should it be unified? How should

it be concentrated’? The other will answer in line with what he has seen

and experienced: 'The mind should be steadied in this way. The mind

should be made to settle down in this way. The mind should be unified

in this way. The mind should be concentrated in this way’. Then

eventually he [the first] will become one who has attained both internal

tranquillity of awareness and insight into phenomena through

heightened discernment”.

"As for the individual who has attained neither internal tranquillity of

awareness nor insight into phenomena through heightened discernment,

he should approach an individual who has attained both internal

tranquillity of awareness and insight into phenomena through

heightened discernment... and ask him, 'How should the mind be

steadied? How should it be made to settle down? How should it be

unified? How should it be concentrated? How should formations be

regarded? How should they be investigated? How should they be seen

with insight?' The other will answer in line with what he has seen and

experienced: 'The mind should be steadied in this way. The mind should

be made to settle down in this way. The mind should be unified in this

way. The mind should be concentrated in this way. Formations should

be regarded in this way. Formations should be investigated in this way.

Formations should be seen in this way with insight.' Then eventually he

[the first] will become one who has attained both internal tranquillity of

awareness and insight into phenomena through heightened

discernment”.

"As for the individual who has attained both internal tranquillity of

awareness and insight into phenomena through heightened

discernment, his duty is to make an effort in establishing ('tuning') those

very same skillful qualities to a higher degree for the ending of the

(mental) formations”.

"These are four types of individuals to be found existing in world."

27

INTRODUCTION TO BUDDHIST INTRODUCTION TO BUDDHIST INTRODUCTION TO BUDDHIST INTRODUCTION TO BUDDHIST MEDITATIONMEDITATIONMEDITATIONMEDITATION

Ajahn BuddhadasaAjahn BuddhadasaAjahn BuddhadasaAjahn Buddhadasa The training of the mind frees us from mental distortions such as greed,

hatred, anger, stresses, strains and despair. When we are free from these

mental distortions we can live blissfully and peacefully. Shortly, we shall

see how concentration may come about naturally on the one hand, and

as a result of organised practice on the other. The end result is identical

in both cases: the mind is concentrated and fit to be used for carrying

out close introspection. However, one important difference should be

noted:

The intensity of concentration that comes about naturally is usually

sufficient and appropriate for introspection and insight. Whereas the

concentration resulting from organised training is usually excessive,

more than can be made use of. Furthermore, misguided satisfaction

with that highly developed concentration may result!

While the mind is fully concentrated, it is likely to be experiencing such

a satisfying kind of bliss and well-being that the meditator may become

attached to it, or imagine it to be the Fruit of the Path.

28

Naturally occurring concentration, which is sufficient and suitable for

use in introspection, is harmless, having none of the disadvantages

inherent in concentration developed by means of intensive training. In

the Tipitaka, there are numerous references to people attaining naturally

the different states of Path and Fruit. This generally came about in the

presence of the Buddha himself but also happened later with other

teachers. These people did not go into the forest and sit, assiduously

practising concentration on certain objects in the way described in

later manuals.

Clearly no organised effort was involved when arahantship was attained

by the first five disciples of the Buddha on hearing the Discourse on

Non-selfhood, or by the one thousand hermits on hearing the Fire

Sermon. In these cases, keen, penetrating insight came about quite

naturally. These examples clearly show that natural concentration is

liable to develop of its own accord while one is attempting to understand

clearly some question, and that the resulting insight, as long as it is

firmly established must be quite intense and stable. It happens naturally,

in just the same way as the mind becomes concentrated the moment we

set about doing arithmetic. Likewise in firing a gun, when we take aim,

the mind becomes concentrated and steady. This is how naturally

occurring concentration comes about. We normally overlook it

completely because it does not appear the least bit magical, miraculous,

or awe inspiring. But through the power of just this naturally occurring

concentration, most of us could actually attain liberation. We could

attain the Fruit of the Path, Nibbana or arahantship, just by means of

natural concentration.

So don't underestimate this naturally occurring concentration. It is

something most of us either already have, or can readily develop. We

have to do everything possible to cultivate and develop it, to make it

function perfectly and yield the appropriate results, just as did most of

the people who succeeded in becoming arahants; none of whom knew

anything of modern concentration techniques.

Now let us have a look at the nature of inner awareness leading to full

insight into "the world", that is, into the five aggregates. Doing good in

some way, even giving alms, considered the most basic form of merit-

making, can be a source of joy. Higher, at the level of morality,

29

completely blameless conduct by way of word and action brings an

increase in joy. Then in the case of concentration, we discover that there

is a definite kind of delight associated with the lower stages of

concentration.

Normally the mind is quite unrestrained, continually falling slave to all

sorts of thoughts and feelings associated with enticing things outside. It

is normally restless, not calm. But as spiritual joy becomes established,

calm and steadiness are bound to increase in proportion. When

steadiness has been perfected, the result is full concentration. The mind

becomes tranquil, steady, flexible, manageable, light and at ease, ready to

be used for any desired purpose, in particular for the elimination of

mental defilements.

It is not a case of the mind being rendered silent, hard and rock-like.

Nothing like that happens at all! The body feels normal, but the mind is

especially calm and suitable for use in contemplation and introspection.

It is perfectly clear, perfectly cool, perfectly still and restrained. In other

words, it is fit for work, ready to know. This is the degree of

concentration to be aimed for, NOT the very deep concentration where

one sits rigidly like a stone image, quite devoid of awareness.

Sitting in deep concentration, one is in no position to investigate

anything. A deeply concentrated mind cannot practise introspection at

all. It is in a state of unawareness and is of no use for Insight. Deep

Concentration is a Major Obstacle to Insight Practice. To Practise

Introspection One Must First Return to the Shallower Levels of

Concentration.

One can then make use of the power the mind has acquired. Highly

developed concentration is just a tool. In developing insight by nature’s

way, it is not necessary to have deep concentration; rather, we aim at a

calm, steady mind, one so fit for work that when it is applied to insight

practice, it gains right understanding with regards to the entire world

[the entire world in this context is in regards to the body]. Insight so

developed is natural insight, the same sort as was gained by some

individuals while sitting and listening to the Buddha expounding the

Dhamma. It is conducive to contemplation and introspection that brings

understanding. It involves neither ceremonial procedures nor miracles.

30

This doesn't mean, however, that insight will arise instantaneously. It

may come about at any time, depending once again on the intensity of

the concentration. It may happen that what arises is not true insight,

because one has been practising wrongly or has been surrounded by too

many false views. But however it turns out, the insight that does arise is

bound to be something quite special, extraordinarily clear and profound.

If the knowledge gained is right knowledge, corresponding with

Reality and Dhamma, then it will progress, developing ultimately into

right and true knowledge of all phenomena. But however far things

go, as long as the mind has natural concentration, this factor called

Insight is bound to arise and correspond closely with reality.

Because we have heard about, thought about and studied the world [the

five aggregates and phenomena] in the hope of coming to understand

their true nature, it follows that the knowledge we acquire while in a

calm and concentrated state will not be in any way misleading. It is

bound to be always beneficial. The expression "insight into the true

nature of things" refers to seeing:

Transience, Unsatisfactoriness and NonTransience, Unsatisfactoriness and NonTransience, Unsatisfactoriness and NonTransience, Unsatisfactoriness and Non----SelfhoodSelfhoodSelfhoodSelfhood [[[[aniccaaniccaaniccaanicca] ] ] ] [[[[dukkhadukkhadukkhadukkha] ] ] ] [[[[anattaanattaanattaanatta]]]] Seeing that nothing is worth getting, nothing is worth being, seeing

that no object whatsoever should be grasped at and clung to as being a

self or as belonging to a self, being good or bad, attractive or repulsive.

Liking or disliking anything, even if it is only an idea or a memory, is

clinging. To say that nothing is worth “getting” or “being” is the same

as to say that nothing is worth clinging to.

"Getting" refers to desires for property, position, wealth, or any pleasing

object. "Being" refers to the awareness of one's status as husband, wife,

rich man, poor man, winner, loser, a human being, or even the

awareness of being oneself. If we really look deeply at it, even being

oneself is no fun, is wearisome, because it is a source of suffering. If one

can completely give up clinging to the idea of being one-self, then being

one-self will no longer be suffering. This is what it is to see the

31

worthlessness of being anything, and is the gist of the statement that

being anything, no matter what, is bound to be suffering in a way

appropriate to that particular state of being.

Any state of being, if it is to continue as such, has to be made to last, to

endure. At the very least, it must endure in one's mind in the form of a

belief in that particular state of being. When there exists "one-self" there

are bound to exist things which are other than that self and belong to it.

Thus one has one's children, one's wife, one's this, that and the other.

Then one has one's duty as husband or wife, master or servant, and so

on.

All this points to the truth of the statement that there is no state of

being that will not involve struggle. The trouble and struggle necessary to

maintain one's state of being are simply the result of blind infatuation

with things, of clinging to things. Such desires are bound to lead to

depression, anxiety, distress and being upset, or at least a heavy burden

on the mind, right from beginning to end. Knowing this truth, we shall

be constantly on the alert, keeping watch over the mind to see that it

doesn't fall slave to getting and being through the influence of grasping

and clinging. Aware that in reality things are just not worth getting or

being, we shall be smart enough to stay aloof from them.

If we are not yet in a position to withdraw completely from “getting”

and “being”, we must be mindful and wide awake, so that when we do

get or become something, we do so without emotional upset.

The world and all things have the property of impermanence, of

worthlessness and of not belonging to anyone. Any individual who

grasps at and clings to anything will be hurt by it, in the very beginning

when he first desires to get it or to be it, later while he is in the process

of getting it and being it, and then again after he has got it or been it. All

the time, before, during and after, when anyone grasps and clings with

deaf ear and blind eye, he will receive his full measure of suffering.

It is the same even with goodness, which everyone values highly. If

anyone becomes involved with goodness in the wrong way and clings

to it too much, he will derive just as much suffering from goodness as

32

he would from evil. In becoming involved with goodness, we have to

bear in mind that it possesses this property of suffering too.

Let us all, then, go about things with wisdom, always bearing in mind

that, in reality, nothing is worth getting or being, nothing is worth

becoming infatuated with, nothing is worth clinging to.

All Things are Transient, Unsatisfactory and Can Never Belong to Us

To come to know the true nature of things is the true objective of every

right thinking individual. This knowledge is the means by which we can

liberate ourselves. Regardless of whether we are hoping for worldly

benefits, such as wealth, position and fame; or for benefits in the next

world, such as heaven; or for the supra-mundane benefit, the Fruit of

the Path, Nibbana or whatever we are hoping for, the only way to

achieve it is by means of this Right Knowledge and Insight. We thrive on

Insight. In the Pali Texts it is said that;

We Become Purified Through Insight and Not by any other Means.

Our path to freedom lies in having Insight, the clear vision, that in all

things there neither is nor has ever been anything at all that is worth

grasping at or clinging to, worth getting or being, worth risking life and

limb for. We have things and are things only in terms of worldly, relative

truth. As for the wealth, position and so on, let us regard these too as

relative truths and so break free from saying: "This belongs to so and so.

That belongs to such and such". The law watches over ownership rights

for us; there is no need for us to cling to the idea of "mine". We ought to

possess things purely and simply for the sake of convenience and ease,

and not so that they can be master over our minds.

When we have this clear knowledge, things will become our servants and

slaves and we shall remain on top of them. If our thoughts go the way of

craving and attachment, so that we become conscious of having such

and such and being so and so, clinging firmly to these ideas, things will

get on top of us, and we shall be the servants and slaves, under their

control instead. The tables can quite easily be turned in this way, so we

have to be careful. We have to arrange things in such a way that we are

33

sure of staying independent and on top of things. If we don't, we may

find ourselves in a most pitiable position and feel very sorry for ourselves

indeed.

When we have really come to perceive clearly that nothing is worth

getting or being, disenchantment (nibbida) develops in proportion to the

intensity of the insight. It is a sign that the clinging has become less firm

and is starting to give way. It is a sign that we have been slaves for so long

that the idea of trying to escape has at last occurred to us.

This is the onset of disenchantment and disillusionment, when one

becomes fed up with one's own ignorance in grasping at and clinging to

things, believing things to be worth getting and being. As soon as

disenchantment sets in, there is bound to come about a natural process

of disentanglement (vimutti), as if a rope with which one had been tightly

bound were being untied; or a rinsing out, as when the dye that had

been firmly fixed in a piece of cloth is washed out by soaking it in the

appropriate substances.

This process whereby clinging gives way to breaking free from the world,

or from the objects of clinging, is called emancipation (vimutti). This

state is most important. Though not the final stage, it is a most

important step towards complete liberation. When one has broken free

to this extent, complete liberation from suffering is assured. Once

broken free from slavery, one need never again be a slave to the world.

One becomes pure and uncontaminated. To be enslaved to things is to

be defiled in body, speech and thought.

To break free from slavery to the delightful tastes of the world is to

achieve the pure condition and never be defiled again. This real purity

(visuddhi), once it has been attained, will give rise to a genuine calm and

coolness free from all turbulence, strife and torment. This state of

freedom from oppression and turbulence was called simply peace (santi),

by the Buddha that is, stillness, coolness in all situations, which is

virtually the same thing as Nibbana. The Buddha defined Nibbana as

simply that condition of freedom from bondage, torment and suffering

which results from seeing the true nature of the worldly condition of all

things, and so being able to give up all clinging to them.

34

It is essential, then, that we recognise the very great value of insight into

the true nature of things and endeavour to cultivate this insight by one

means or another.

We can practise the development of insight We can practise the development of insight We can practise the development of insight We can practise the development of insight bybybyby N N N Nature’s ature’s ature’s ature’s WWWWay ay ay ay

in all circumstancesin all circumstancesin all circumstancesin all circumstances and at all times and at all times and at all times and at all times,,,, just by making our own way of daily living pure and honest, just by making our own way of daily living pure and honest, just by making our own way of daily living pure and honest, just by making our own way of daily living pure and honest,

so that we come to get a taste of freedom from suffering (nibbana)so that we come to get a taste of freedom from suffering (nibbana)so that we come to get a taste of freedom from suffering (nibbana)so that we come to get a taste of freedom from suffering (nibbana)....

Steadily, Naturally, Steadily, Naturally, Steadily, Naturally, Steadily, Naturally, Day by Day, Month by Month, Year by YDay by Day, Month by Month, Year by YDay by Day, Month by Month, Year by YDay by Day, Month by Month, Year by Year,ear,ear,ear,

gradually approaching gradually approaching gradually approaching gradually approaching closer and closecloser and closecloser and closecloser and closer to r to r to r to

Nibbana.Nibbana.Nibbana.Nibbana.

Summing up, natural concentration and insight, which enable a person

to attain the Path and the Fruit, consist in verifying all day and every day

the truth of the statement that nothing is worth “getting” or “being”.

Anyone who wishes to get this result must strive to purify himself and to

develop exemplary personal qualities, so that he can find perpetual

spiritual joy in work and leisure. That very joy induces clarity and

freshness, mental calm and stillness, and serves, naturally to give the

mind ability to contemplate and introspect. With the insight that

nothing is worth getting or being constantly present, the mind loses all

desire for the things it once used to grasp at and cling to. It is able to

break free from the things it used to regard as "me and mine", and all

blind craving for things ceases. Suffering, which no longer has anywhere

to lodge, dwindles right away, and the job of eliminating suffering is

done. This is the reward, and it can be gained by anyone of us.

There are two types of meditation: Samatha Meditation and Vipassana

Meditation.

35

Samatha Bhavana: Concentration Meditation

Of these two types of mental training samatha meditation is practised to

attain deep concentration of the mind, and a peaceful and blissful living.

Meditation is not a good translation of the Pali word “bhavana”, which

means culture or development. Samatha means concentration, calmness,

tranquillity. Therefore samatha bhavana means development of

concentration, of one-pointedness of mind, of deep concentration such

as access concentration, upacara samadhi or absorption in the object of

meditation, appana samadhi.

When the mind is deeply concentrated on the object of meditation, it

becomes free from hindrances and impurities such as lustful desires,

hatred or ill-will, indolence, worries, restlessness and sceptical doubts. It

cultivates such qualities as concentration, awareness, will, energy,

confidence, joy and tranquillity. It becomes powerful and endowed with

supernormal qualities, abhinnas, leading to the highest mental stages.

According to the Buddha, all these mystic states, are mind-created, mind-

produced and conditioned (samkhata). He considered these mystic states

only “happy living in this existence”, ditthadhamma sukhavihara, or santi

vihara and nothing more.

This form of meditation had existed even before the Buddha. It did not

give complete liberation; it did not give insight into ultimate realities. It

had nothing to do with reality, truth and or nibbana. It was not the

Buddha’s Teaching, but it was not entirely excluded from the field of his

practical teaching. Samatha meditation is only sufficient to eradicate

one’s grosser impurities; through vipassana we can uproot the very

subtlest of impurities, kilesa, or sankharas created by our past and present

actions.

The purpose of samatha meditation then, is to attain deep concentration

of the mind on a single object. Thus, the result of samatha meditation is

attainment of deep concentration such as access concentration (upacara

samadhi) or absorption (appana samadhi).

36

When the mind is deeply concentrated on the object of meditation, all

the hindrances (nivaranas) and defilements such as desire, lust, greed,

hatred, conceit, ignorance, etc., are kept in abeyance. While thus in this

suspended pure state, the mind becomes calm, peaceful and happy.

Samatha meditation, therefore, gives some degree of happiness through

the attainment of deep concentration such as upacara samadhi or appana

samadhi; but such a state of tranquillity is neither lasting nor does it

enable us to rightly understand the mental and physical phenomena as

they really are.

Samatha meditation aims at achieving the utmost degree of mental

concentration, successively giving up all the sensory and mental inputs

which normally occupy the mind, to direct one’s attention intensively

and exclusively on a single object, image or idea selected as the subject of

meditation. It is rather like bringing down a light beam to the sharpest,

possible focus on one single, intensely bright point. The high levels of

mental concentration and absorption thus achieved are quite distinct

from the three main states of normal consciousness, namely, waking,

sleeping and dreaming. When the yogi is in one of the states of

absorption, jhanas, he is neither awake, nor asleep, nor dreaming; he is

in an entirely different mode of consciousness.

The Buddha himself employed samatha concentration (jhanas), in his

final effort to attain supreme Enlightenment merely as a precursor to the

development of vipassana and magga nanas. But though one may be able

to attain them, one is not able to rightly understand the intrinsic nature

of mental and physical phenomena. One is not able to eradicate any

defilement because the purpose of samatha meditation is to obtain deep

concentration and psychical or supernormal powers. Because

defilements are not uprooted, one is not free from suffering.

Vipassana Bhavana: Insight Meditation

The Pali word vipassana is made up of two parts: “vi” meaning variously,

in various ways and “passana”, which means to watch, observe or

investigate thoroughly. Vipassana is to investigate penetratingly in various

ways the true nature of things, precisely, as they really are; seeing beyond

what is ordinarily observed, not superficial seeing, not seeing mere

37

appearances, but going deeply into every aspect of the things under

observation.

By “things” we mean all animate and inanimate bodies we see around us

all the time. Ordinarily when we look at anything and everything

including our body, with our normal eyesight, we believe, we think, we

see all there is to see, concerning the particular object. Actually, what we

have seen is only superficial, however carefully, or thoroughly, we have

made the observation. We see only what we already know by

conventional terms….man, woman, dog, tree, motor car, etc.

But an ariya, that is one who has become well accomplished in vipassana

meditation, sees deeply through all that is observed. An ariya sees things

as material aggregates, groups of matter (rupakkhandha), and mental

aggregates (namakkhandha) compounded together. Why do we see

differently from the ariyas even if we look at the same things?

In our case, as common worldlings (puthujjanas), when we look at an

object, we see it superficially; its true nature, its reality is hidden, as it

were, behind a screen. It is just like watching a TV show which just has

superficial projections of images on a screen. They are not real as in

reality they are not there. It is the haze of greed, anger, delusion, wrong

views, pride and ignorance (lobha, dosa, moha, ditthi, mana and the mist of

avijja) covering our wisdom eye, which prevent us seeing through things

as they really are.

Ariyas, through the practice of vipassana meditation, have removed the

hiding screen of lobha, dosa, moha, ditthi, mana and the mist of avijja.

They see everything clearly with their wisdom eye. They see things as they

really are, mere rupa and nama parading in the guise of man, woman, he,

she, I, etc. They see this body of ours as being made up of nama and

rupa; they also see that it is impermanent and that it is the embodiment

of dukkha, suffering, and that there is no abiding entity, ego or soul in it.

For us, therefore, the purpose of practising vipassana bhavana is, through

strenuous effort and unrelenting zeal, to come to see this body we call

ours as it truly is, composed of aggregates of matter and mental

aggregates and more minutely of kalapas, cells and sub-atomic particles.

38

All are in a state of flux, never for a moment at rest, never ceasing.

Vipassana frees one from suffering, through realisation of the true

nature of body-mind processes. By realising mental and physical

phenomena as they really are, one does away with defilements. That's the

result of Satipatthana Vipassana Insight meditation.

Samatha meditation may be practised with a view to gaining some deep

concentration on which Insight Knowledge finds a platform. Such a

practise of samatha meditation is more beneficial than for the purpose of

deep concentration and supernormal powers.

Thus, when a meditator has gained some degree of concentration with

samatha practice such as access concentration, and if possible jhana

concentration or absorption concentration (not absolutely necessary),

he makes this the basis for Vipassana Insight Meditation.

Vipassana meditation is of two types:

1. Vipassana preceded by Samatha

This mode of meditation was used by the Buddha himself. After initially

attempting all forms of practices, including self-mortification,

dukkaracariya, the Bodhisatta recollected how he had enjoyed peace and

tranquillity practising anapananussati meditation as a young boy. He

decided to proceed by that method. The Bodhisatta, with firm

determination, born of perfecting paramis through four asankheyyas and

one hundred thousand world cycles; sitting under the bodhi tree, began

anapananussati meditation until he attained the First jhana.

In due course, he attained the Second, Third and Fourth jhanas

successively. In this manner, he had calmed and tranquillised the mind

and purified it so well that it became possessed of strong, penetrative

powers. From this beginning of samatha nana, the Bodhisatta went on to

the second stage of the bhavana practice, namely, developing insight

wisdom. He then directed his mind to analytical examination of his own

interior world; the body, the mind and mental objects.

The first process of tranquillising the mind, samatha bhavana is the

prelude to the cultivation of direct insight, vipassana bhavana, by

39

which alone (vipassana bhavana), the mind comes to distinguish reality

from illusion.

The ultimate truth is then seen face to face, and the mind finally

penetrates the Four Noble Truths, which become known, understood

and felt as certainties on a new level of realisation.

Being made up of two sections in the practice, this mode of

meditation, through samatha yana, the vehicle of calm; is known as

samatha-vipassana-yuganaddha; yoking together Calm and Insight

meditation.

The Buddha taught this method of vipassana bhavana to his old

colleagues and other brahmanas and samanas who were well acquainted

with this ancient method of mental culture, but only for them to develop

calm concentration and remove mental impurities, in readiness for the

continuing process of contemplation with insight. Once tranquillising

and purity of mind had been achieved, he directed them to start

investigating their own fathom long bodies, by bending their minds

internally rather than externally. He asked them to observe closely all the

physical phenomena and mental processes going on ceaselessly inside

their bodies, with the help of their now calmed and purified mental

lenses.

As stated above, the Buddha himself practised samatha meditation before

he became Enlightened and attained all the jhanas himself, but found

that the peace and tranquillity he achieved was not lasting. He was

looking for a way to end all suffering forever. Finally he discovered the

Path of Vipassana and was able to realise the ultimate truth, nibbana, the

unconditioned state.

2. Pure Vipassana not preceded by Samatha

The principle of vipassana meditation or mindfulness meditation is to

observe, to watch and to be mindful of all mental and physical

phenomena as they really are. For this we need some degree of

concentration, but this need not be as highly concentrated as to reach

the jhanic state. We need only to cultivate mental concentration up to a

40

degree that is sufficient to ensure a steady and undistracted mindfulness

(sati).

This state of mental concentration is known as khanika samadhi,

Momentary Concentration, which is capable of conditioning the mind

to be alert and receptive. This is then used to develop a continuous and

very Perceptive mindfulness of everything that comes up before the

conscious mind, whether from internal or external sources. This should

be a full, continuous, and fully conscious exercise involving all mental

activities.

In terms of the light beam example we have used above in describing

samatha concentration, here the light beam is not narrowed down to a

single fine point; it is used as a broader, dynamic Light Field which is

powerful and finely focused and which Follows and Illuminates whatever

is happening at any moment.

Thus in this mode of sukha vipassana yana, concentration is not

developed to produce the jhanic stage, but to produce

mindfulness (sati) to the highest possible state so as to be

mindfully aware of all the physical and mental phenomena as

they arise; as they are happening.

One can then directly discern and experience, without

distortions and delusions, their true nature.

[Excerpts from Manual of Vipassana Meditation by U Ko Lay]

Namo tassa Bhagavato Arahato Samma Sambuddhassa Homage to Him, the Exalted One, the Worthy One,

the Supremely Self-Enlightened One

41

WHY AND WHAT IS DHAMMA?

To be born is suffering

Why and What indeed is Dhamma?

An easy to understand explanation of Dhamma is:

A Natural Truth to be Realised

The word Dhamma encompasses a wide spectrum of meanings. It is

applied variously as: nature, law of nature, the law of truth, conditions,

quality, property, characteristic, function, practice, duty, object, things,

ideas, phenomena, Doctrine or Teachings of the Buddha, scriptures; the

whole universe is Dhamma. Usually when it is used with a capital first

letter, it relates to the Teachings of the Buddha.

The Venerable Nyanatiloka wrote: “The Teachings of the Buddha [the

Dhamma] is perhaps the only religious teaching that requires no belief

in traditions, or in certain historical events. It appeals solely to the

understanding of each individual. For wherever there are beings capable

of thinking, there the truths proclaimed by the Buddha may be

understood and realised, without regard to race, country, nationality or

station in life.

These truths are universal, not bound up with any particular country, or

any particular epoch. And in everyone, even in the lowest, there lies

latent the capacity for seeing and realising these truths, and attaining to

the Highest Perfection. And whosoever lives a Noble life, such a one has

42

already tasted of the Truth and, in greater or lesser degree, travels on the

Eightfold Path of Peace which all Noble and Holy Ones have trod, are

treading now, and shall in future tread. The universal laws of morality

hold good without variation everywhere and at all times, whether one

may call oneself a Buddhist, Hindu, Christian or Muslim, or by any

other name”.

“Bhikkhus, before I had attained to full Enlightenment, Bhikkhus, before I had attained to full Enlightenment, Bhikkhus, before I had attained to full Enlightenment, Bhikkhus, before I had attained to full Enlightenment, myself being still subject to birth, decay, disease, death, myself being still subject to birth, decay, disease, death, myself being still subject to birth, decay, disease, death, myself being still subject to birth, decay, disease, death,

sorrosorrosorrosorrow and impurity,w and impurity,w and impurity,w and impurity, I too was seeking after that which is subject to birth, I too was seeking after that which is subject to birth, I too was seeking after that which is subject to birth, I too was seeking after that which is subject to birth, decay, disease, death, sorrow and impurity.decay, disease, death, sorrow and impurity.decay, disease, death, sorrow and impurity.decay, disease, death, sorrow and impurity.

And so, bhikkhus, after a time, And so, bhikkhus, after a time, And so, bhikkhus, after a time, And so, bhikkhus, after a time, while still young and blackwhile still young and blackwhile still young and blackwhile still young and black----hairedhairedhairedhaired, , , ,

in my youthful prime,in my youthful prime,in my youthful prime,in my youthful prime, just come to budding manhood's years, just come to budding manhood's years, just come to budding manhood's years, just come to budding manhood's years,

I cut I cut I cut I cut off hair and beard and, clad in the yellow robe, off hair and beard and, clad in the yellow robe, off hair and beard and, clad in the yellow robe, off hair and beard and, clad in the yellow robe, went forth from home to homelessness. went forth from home to homelessness. went forth from home to homelessness. went forth from home to homelessness.

Thus vowed to homelessness, Thus vowed to homelessness, Thus vowed to homelessness, Thus vowed to homelessness,

I was striving after the highest good, the incomparable I was striving after the highest good, the incomparable I was striving after the highest good, the incomparable I was striving after the highest good, the incomparable Path Path Path Path to Sto Sto Sto Supremeupremeupremeupreme P P P Peaceeaceeaceeace”.

Wherever he turned his eyes, he found only one great reality: The law of

suffering, the unsatisfactoriness of all forms of existence. He understood

that the destiny of beings is not the outcome of mere blind chance, nor

does it depend upon the arbitrary action of an imaginary creator, but

that our destiny is to be traced back to our own former actions, or

kamma. He beheld the sick and the leper, and he saw in their misery and

suffering only the results of actions, or kamma, done in former lives.

He beheld the blind and the lame, and he saw in their debility and

helplessness only the painful harvest of seeds sown by themselves in

former lives. He beheld the rich and the poor, the happy and the

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unhappy; and wherever he turned his eyes, there he saw this moral law

of cause and effect, the Dhamma.

Salient Features Of The Dhamma – (excerpts from Bhikkhu

Bodhi)

Many Shades of Meaning

The Buddha's teaching is the Dhamma; but the word “Dhamma” has

several shades of meaning. In the most basic sense, Dhamma signifies the

true nature of things. Dhamma is the fundamental element of lawfulness

operating in the universe, structuring all events, all experience and all

phenomena. All actual things, all phenomena are called dhammas in the

plural because all of them embody the true nature of things.

Dhamma also means the ethical law, the fundamental principle of

righteousness, the cosmic law of virtue and goodness. Dhamma also has a

practical sense, something applicable to our own lives. Dhamma is that

which sustains us, which supports us, or which upholds our own effort

to live in virtue and goodness. In this sense Dhamma is the path. On the

one hand it is the lower path of virtue, on the other, Dhamma is the

Supramundane path, the higher path that leads to realisation of the true

nature of things.

The Buddha's teaching is called the Dhamma, because this teaching

makes known the true nature of things; discloses the true nature of all

existence.

Dhamma is like a Raft

The Buddha's teaching does not start off with any kind of theoretical

dogmas or beliefs. It begins with a simple observation that human life is

essentially problematic. These problems, difficulties and inadequacies

the Buddha refers to as Dukkha, is usually translated as suffering. And

the value of the Dhamma is pragmatic and instrumental. It offers to show

us the way out of our problematic situations and the way to attain true

happiness.

The Buddha compares the Dhamma to a raft. We use a raft to get from

one side of a river to the other, not to worship, enshrine or to put on

our head and carry around with us wherever we go. In the same way, we

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use the Dhamma as our means to cross from our present state of bondage

and suffering to the other shore, the state of absolute freedom, Nibbana.

In approaching Dhamma, it is necessary to come to it with the right

attitude, right understanding and right intention. By way of

understanding the Dhamma, we should not take it to be something that

demands to be accepted on faith. Also Dhamma should not be taken to

be a set of doctrines to be played with intellectually. Dhamma is

essentially a path, a way that leads to the realisation of truth, and

Dhamma is also the truth to be realised.

The Buddha's teaching, as the Dhamma, involves a number of doctrines

and principles. But these are presented to us not as fixed articles of

belief, but as pointers, as aids to bring about an opening of our own eyes

of wisdom. These doctrines do not arise out of speculation or belief but

from the Buddha's own experience of realisation; and these doctrines are

presented to us with the aim of leading us to the attainment of

Enlightenment, so that we can share the Buddha's own insight into the

true nature of things.

The Dhamma is described as 'opanayaka' because it leads onwards step by

step to a deepening realisation of truth. Realisation of Dhamma is to take

place within ourselves, in our own experience. The Dhamma is the true

nature of things. And this truth has to be realised with the same

immediacy as that with which we can see an object held in our hands.

To realise this truth we have to travel a path, the path of Dhamma all by

ourselves. There is no one else who can walk it for us. But the Dhamma

taught by the Buddha guides us in our effort to walk the path. Because

of this practical bent, the Buddha dismisses all speculative concerns as

irrelevant. He says that he teaches only suffering and the cessation of

suffering. All other philosophical pursuits are irrelevant, futile,

misleading and even dangerous. The Buddha compares a man obsessed

with speculation to a man struck by a poisoned arrow. A man has been

struck by a poison arrow and he is dying. When a physician comes to

him and offers to remove the arrow, the man says; "No, I won't let you

take out the arrow, until you tell me the name of the man who shot me,

what caste he comes from, what his family is, what kind of material the

arrow is made of, etc”. Such a man will die before the arrow is removed.

45

The Buddha says that in the same way, a speculative thinker lost in his

questions only continues to wallow in suffering without finding the way

to liberation. Dhamma is the Way to be totally free from all problems

(dukkha).

Truth: The Key to Satipatthana

(Excerpts from S. N. Goenka)

A clarification of the word “Truth” is important to the understanding of

our topic. If we do not know the Truth then we are unable to practise

successfully to realise Dhamma.

Whatever truth is outside can be found within us as well; whatever is

within us also exists outside. We may accept truth out of devotion or

intellectual conviction, but in order to apprehend it directly we must

explore within, to experience truth within ourselves.

By thus coming face to face with truth, we can develop experiential

wisdom that will change our lives. The meditator starts this inner

investigation from a superficial level at which gross, solidified truths

appear. But as one observes the apparent truth objectively, one starts

penetrating from gross to subtler truths and finally witnesses ultimate

truth. Ultimate truth can be experienced only by exploring reality within

oneself.

The Exploration of Truth within us is Vipassana.

In the course of this exploration,

the meditator investigates two fields,

two aspects of reality:

Matter and Mind.

[rupa and nama]

Investigation of the Physical Reality is termed kayanupassana, and

Investigation of the Mental Reality is cittanupassana.

In reality, Matter and Mind cannot be experienced separately from one

another because they are interdependent and interconnected. Exploring

one is bound to involve an exploration of the other. One cannot be fully

46

understood without the other. The physical reality of oneself must be

investigated by direct experience; it will not help merely to imagine or

speculate about it.

How then to experience this truth, the reality of one's own body? If in

the name of kayanupassana one sits with closed eyes and simply names or

imagines the different parts of the body, such a person is far away from

the correct practice of Vipassana, from the direct exploration of truth.

We actually experience our bodies by means of our bodily sensations.

Therefore awareness of physical sensation is indispensable to the practice

of kayanupassana.

Sensations exist, of one type or another, at every moment on every part,

every atom of the body. One must develop the ability to be conscious of

them in order to understand the entire truth of the body. Thus, the

investigation of the truth of body is bound to involve the exploration of

bodily sensations; vedananupassana.

Sensations can be experienced only within one's body, and the reality of

the body can be experienced only by means of sensations. But though

sensation is always based on the body, the truth of vedana is not

exclusively physical in nature; it is also one of the four mental aggregates.

Sensation overlaps the two fields of mind and matter. For this reason,

observation of sensation, as we shall see, is a way to explore the mental-

physical phenomenon in its entirety.

In the practice of kayanupassana, observation of sensations will enable

the meditator to experience directly the changing nature of the physical

body. By examining every part of the body in turn, one realises that all

sensations arise and pass away. In this very subtle stage the meditator

observes directly that the materiality of the body is dissolving

continually; the realisation of this experience is known as bhanga-nana,

the realisation of the truth of dissolution.

Through observing sensations, one realises that the body is composed of

four basic elements: earth, or solidity; water, or fluidity; air, or

gaseousness and support; and fire, or temperature. Phenomena arise

with the predominance of one or more of these elements, giving rise to

47

the infinite variety of sensations. They arise to pass away. Ultimately the

body is merely phenomenon arising and passing away, constantly

dissolving. The apparently solid material structure is in reality nothing

but ripples, vibrations, oscillations; a process.

This truth of constant dissolution, termed anicca can be realised directly

only by the experience of bodily sensations. With this realisation comes

the understanding that one has no control over the changes constantly

occurring in the body; this void insubstantiality is termed; anatta.

Therefore any attachment to what is changing beyond one's control is

bound to bring nothing but unsatisfactoriness (or suffering in the long

term); dukkha. Knowing these facts now by personal experience, the

meditator develops a state of equanimity. By observing sensations he has

reached the ultimate truth about body, and as a result his attachment to

the body is reduced and finally eradicated. He emerges from the folly of

identifying with the body and develops detachment.

In the practice of vedananupassana as well, the meditator gives

importance to observing all that happens within the body, all sensations.

Whether they are pleasant, unpleasant, or neutral he learns to observe

them objectively, and by doing so, breaks the old habit of craving for

sensory experiences. By repeatedly observing the arising and passing away

of sensations, the meditator learns not to be swayed by them, and

instead to keep an inner balance in the face of any experience

whatsoever. In this way the sensations that arise within the body are the

bases for the practice of both kayanupassana and vedananupassana.

By investigating sensations the meditator explores profoundly the reality

of the physical body. Understanding arises, "Such is the body, and such

are bodily sensations…."! Previously one may have understood these

phenomena intellectually, but now this understanding becomes the

knowledge and wisdom that develops from experience; the experience of

bodily sensations.

Another aspect of the practice of Vipassana meditation is the exploration

of mental reality. As body cannot be experienced without the sensations

that arise within it, similarly mind cannot be experienced apart from

what arises within it, apart from its contents; Dhamma !

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Hence Observation of Mind (cittanupassana) and Observation of

Mental Contents (dhammanupassana) are inseparable.

When the mind contains craving the meditator realises this fact. When

it is free from craving the meditator realises this as well. Similarly he

realises when the mind contains aversion or ignorance and when it is

free from these defilements. He realises when the mind is agitated and

scattered, or tranquil and concentrated. This is how he practises

cittanupassana. The meditator simply observes objectively whatever

happens within the mind, whatever mental phenomenon, whatever

Dhamma; this is the practice of dhammanupassana. Without becoming

upset, he accepts whatever the mind contains at this moment: craving or

aversion, sloth and torpor or agitation, guiltiness or sceptical doubts.

The law of nature is such that By Observing Them Objectively, One

automatically eradicates these hindrances.

The meditator also accepts when such dhammas arise as awareness,

penetrative investigation, effort, joy, tranquillity, concentration, and

equanimity. Again the law of nature is such that as one Observes

Objectively, these wholesome mental qualities are multiplied. Positive

or negative, one simply accepts all mental phenomena.

All Dhammas arise within the Mind, and Mind can be experienced

only through the Dhammas that it contains. Hence dhammanupassana

and cittanupassana are inseparable.

Further, the meditator realises that the mind and mental contents are

inextricably linked to the body. The mind is constantly in contact with

the physical body; whatever dhammas arise within it have the base not of

mind alone but also of body. This physical aspect of mental events is

easily apparent when strong emotions or agitation arise, but it exists as

part of every mental phenomenon. Even the slightest passing thought

manifests not in the Mind alone but in the Combined Field of Mind

and Matter; that is, it is accompanied by a sensation within the Body.

For this reason, awareness of physical sensations is essential for the

observation of mind and mental contents. Without this awareness, the

exploration of mental reality will be incomplete and superficial.

49

All that happens within this mental and physical phenomenon manifests

as bodily sensation. Every moment there is a contact of mind and matter

at the subtlest level, and from this contact sensation arises. By means of

sensation one can experience directly every aspect of the phenomenon of

oneself. Therefore: Not only kayanupassana and vedananupassana

but also cittanupassana and dhammanupassana must be practised

by observing bodily sensations.

And as the meditator does so he realises, "Such is the mind, and such is

all that it contains: Impermanent, Ephemeral, Dissolving, Changing

Moment to Moment"! This is not a dogma that he accepts on faith

alone, not merely the result of logical deduction, not an imagination

or the fruit of contemplation. The meditator realises the truth for

himself directly by experiencing and observing bodily sensations. Thus

sensation becomes the base for the exploration of the entire world of

Mind and Matter. Exploring in this way; the meditator comes to

understand Truth in all its aspects, the whole truth of oneself. This is

Sampajanna: the fullness of understanding. This is Satipatthana: the

establishing of awareness.

This development of wisdom will be unshakable, because it

arises from a realisation of the entire truth. Observation of

sensation leads the meditator to experience the ultimate truth of

matter, mind and mental contents: changing moment to

moment. Then transcending the field of mind and matter, one comes

to the ultimate truth which is beyond all sensory experience, beyond the

phenomenal world. In this transcendent reality there is no more anicca:

nothing arises, and therefore nothing passes away. It is a stage without

birth or becoming: the DEATHLESS.

While the meditator experiences this reality, the senses do not function

and therefore sensations cease. This is the experience of Nirodha, the

cessation of sensations and of suffering. In this way a Vipassana

meditator practises all four satipatthanas by observing the sensations that

arise within the body. He realises directly the changing nature of body

and mind, and as he continues the exploration within, at last he comes

to the ultimate truth of liberation. He realises Dhamma; the nature of

50

truth; first within the field of his own mind and matter, and then in the

field beyond. This is how dhammanupassana is practised completely.

This is how the four satipatthanas are properly practised. This is how

one's meditation, one's exploration of truth comes to fruition. Thus,

through bodily sensations we can explore the entire truth of ourselves,

and by doing so we can achieve the final goal of eradicating defilement

and suffering - Nibbana. Progress in the exploration of outer space and

developments in nuclear power, and other areas, have been possible

through the understanding of the fundamental truths of the Dhamma.

The same is also true of Life.

In order to realise Dhamma we must know life’s Fundamental Realities.

Life, especially in the context of the Dhamma, is a matter of nature

(Dhamma-jati). This Pali word may not correspond exactly to the English

word “nature”, but is close enough. Take it to mean something which

exists within itself, by itself, of itself and as its own law. This sense of

nature is Not opposed to man but Encompasses him and all that he

experiences. By understanding the Fundamentals of the nature of life;

in that we realise Dhamma. [excerpt ends].

Four Aspects of Dhamma

The Dhamma of life has four aspects:

1. nature itself;

2. the law of nature;

3. the duty that must be performed according to that law of nature;

4. the fruits or benefits that arise from the performance of that duty.

One needs to keep these four inter-related aspects in mind. Investigate

the universal truth in this body and mind that you imagine to be

yourself. If the duties are performed correctly, the results will be well-

being, tranquillity and ease. If they are performed incorrectly, the results

will be dukkha, unsatisfactoriness, anguish, pain and frustration.

When we have fully investigated these four aspects of Dhamma, we will

realise that life is made up of just these four. However, we have yet to

understand them correctly and completely. We have not truly penetrated

into the Truth of what we call life. We have not grasped the Truth of

51

Dhamma, so we are unable to practise in a way that gets us the fullest

benefit from this Truth. Let us take the time to study “Dhamma” and

“Truth of life” in depth so that we may take advantage of them.

Developing Life Beyond Dhamma When we consider “developing life”, we are uncertain as to the Truth of

this either; we do not have a clear understanding of what it entails and

have little understanding of the extent to which life can be developed.

We may not even realise the benefits that are available and so we do not

take much interest in the Truth of life which enable us to reach those

high levels. We need to understand how life can be developed and to

what extent. Beginning on this level, we need to hold to the principle

that “developing life” means “causing life to progress to the highest

level”, that is, beyond all problems and dukkha, beyond all the possible

meanings and gradations of these two words. For those who have never

heard the word dukkha before, we can tentatively translate it as

“suffering, unsatisfactoriness, conflict, agitation, all the things that

disturb life”. Dukkha is what we are running away from all the time. It is

what interferes with a life of calm and ease. It is that which interferes

with spiritual perfection. When life is developed beyond dukkha, then

life reaches its highest possible level.

Some, so mechanically immersed in their daily pursuits that they may

not even realise they are living in a state of suffering. They do not

understand what dukkha is, whether in general terms or specifically in

their own lives. They look at themselves and say; “Oh! I don’t have any

problems, everything is fine”. They accept all their difficulties and sorrow

as normal and ordinary. We need to take a serious, analytical look into

our own lives and see if there really is anything that could be called a

“problem”. Such reflections are necessary to better understand the ways

our minds work. If we have not looked inside ourselves, if we are

unaware of any problems, if we do not understand dukkha, then we may

not know what is happening within us. In further efforts to develop our

lives, we should be familiar with and practise the following guidelines.

52

The Four Supreme Efforts (Right Endeavours)

(Cattaro Sammappadhana). These are effort to: • overcome or discard unwholesome states that have arisen;

• prevent the arising of unwholesome states that have not yet arisen;

• arouse the arising of wholesome states that have not yet arisen;

• increase the wholesome states that have arisen.

The Four Means of Accomplishment (Cattaro Iddhipada) These are:

• Zeal (chandiddhipada) - Intense desire to practise the Buddha’s

teachings.

• Energy (viriyiddhipada) - Persistence of energy and effort to

accomplish the goal of the Buddha’s teachings.

• Consciousness (cittiddhipada) - Intense consciousness in

accomplishing success in the practise of the Buddha’s teachings.

• Investigation (vimamsiddhipada) - Accomplishment of the Buddha’s

teachings built on inquiry, knowledge and wisdom.

These will guide us in “developing life”; making it our duty and

responsibility. In order to fulfil this Duty and Responsibility, we must

first have in our possession Four Very Important Dhamma Tools:

Sati: Reflective Awareness or Mindfulness

Sampajanna: Wisdom-in-action or ready Comprehension

Panna: Wisdom or Knowledge and

Samadhi: Concentration.

The practice of Vipassana [Mind development] aims at cultivating and

training the Mind to develop these Four Dhamma Tools.

The Kind of Anapanasati we need Different systems and techniques for training the mind exist. To practise

Anapanasati bhavana is to take the reality of nature, observe, investigate

and scrutinise it with every inhalation and every exhalation. Thus, in

Mindfulness with Breathing, we Contemplate natural truths while

53

breathing in and breathing out. Such Contemplations are of Great

Benefits! If we aspire to understand realities we need to:

Contemplate, Examine, Analyse and Study Phenomena

Wholeheartedly with every in and out breath. The object must be

worked on continuously “with every in and out breath” within the mind.

Breathing in: Know the object Breathing out: Know the object

Breathing in: Understand the Breathing out: Understand the

object object

Such Knowledge Fully Developed and Realised Brings About Such Knowledge Fully Developed and Realised Brings About Such Knowledge Fully Developed and Realised Brings About Such Knowledge Fully Developed and Realised Brings About

A Transformation in Our Lives.A Transformation in Our Lives.A Transformation in Our Lives.A Transformation in Our Lives.

The Four Truths The Truths to Contemplate on each time we breathe in and out are;

Truth of the: Body, Feeling, Mind and Dhamma.

The Truth of these Four is to be Contemplated with Mindfulness. These

Four Truths are used far more than any other to train and develop the

Mind, because they exist within us and are the sources of all the

problems in everyone’s lives. Because we do not understand them and

because we cannot regulate them they condition our suffering. Therefore

it is absolutely necessary to clearly distinguish and understand these

Four: Body, Feeling, Mind and Dhamma.

The First Truth: Foundation of Mindfulness

Based on the Material Body and the Breath Body

Beginning with the material body (kaya) we will examine each one

separately. Kaya means “group” and can be applied to any collection of

things. In this case kaya means specifically the group of things that are

compounded together into a physical flesh-and-blood body. In English

“body” can also mean group. Observe and realise what these bodies are

made out of:

• The bodily organs and their numbers

• The kind of elements in the body

• Other components in a body

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Further, there is one very important component which nourishes the

rest of the body; the Breath. The breath is also called “kaya” in that it is

a group of elements. We will study how the material-body is established

and how it is related to the breath.

The breath sustains life and the rest of the body; and here we see a

crucial relationship that we need to clearly understand. The material-

body cannot be regulated directly by our own efforts. Such is not within

our capability. We need to regulate and condition it indirectly by the

breath. By conditioning the breath, it will in turn be able to condition

the material body; thus regulating the breath is equivalent to regulating

and conditioning the material body.

This is why the breath is taken as the training object. This knowledge

will appear to us most distinctly when we have trained to that particular

stage of Anapanasati.

Initially, those concerned with the breath kaya, should note the different

kinds of breath that arises; Long breaths, Short breaths, Calm breaths,

Violent breaths, Fast breaths, Slow breaths. Observe and Know Them.

This initial practice is to get to know; the Realities of the kaya (in this

case the breath body). When different kinds of breath arise, as shown

above, observe and know the nature of each different kind of breath,

know its characteristics and know its functions.

Observe what influence the breath has upon the material-body. It has a

great influence on the rest of the physical body and this influence needs

to be seen clearly. Observe both kayas and their inter-dependent

relationship. Then understand that it conditions this material-body.

Realise that the Breath-Body Conditions and Regulates the

Material-Body!

This Truth can be used to unlock other Realities about the body, such as

the mastery breath has over the body. We are not able to directly relax

the material-body, but we can relax it by making the breath calm. If the

breathing is calm, the material-body will be calm. This is how the body

55

can be regulated. Further, we experience happiness and joy in the

calming of the breath and material bodies.

The Second Truth: Foundation of Mindfulness

Based on Feelings (Vedana)

Once we understand the Truth of the kaya, we turn to the Truth of

vedana. Vedana conditions all living beings. All beings crave for more

sukha-vedana (pleasant Feelings). Pleasant Feelings condition their minds,

which in turn determine the resulting kind of activities, wholesome or

unwholesome.

Dukkha-vedana (unpleasant, disagreeable Feelings) affect the mind and

influence life. The mind struggles with them and they give rise to

problems that cause dukkha. Other factors are involved as well. For

example, while tanha (craving) can control the mind, it is conditioned by

feelings. Vedana exerts the strongest and most powerful influence over

our mind; thus the necessity to understand the Realities of vedana. In

line with the Buddha’s words, we say that the cause of everything in the

world has its source in vedana. All activities originate because vedana

conditions the desires and we act out those desires. Even such beliefs as

reincarnation and rebirth are conditioned by vedana. There are three

main points to realise regarding vedana:

1. First, understand that the mind feels.

2. Second, know that feelings condition citta. They give

rise to thoughts, memories, words and actions. Know

this conditioning of the mind.

3. Third, realise that we can master the mind by

understanding and working with feelings, in the same

way that the flesh-body is regulated by the breath-body.

Thus, by correctly understanding and working with

the feelings which condition it; we will be able to

condition the mind.

These three factors constitute the Realities of vedana. When we study the

breath in greater detail, we realise that just as vedana is a mind

conditioner, so the breath is the flesh-body conditioner. Thus in

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regulating the breath we are able to calm the body; exactly so, through

working with vedana, we are then able to calm the mind.

The Third Truth: Foundation of Mindfulness

Based on the Subtle Mind

• FIRSTLY we practise to know the Truths of kaya;

• SECONDLY, we practise to know theTruths of vedana;

THEN; after knowing them; we will practise to know the Truths of Citta.

Know that the mind is the director and leader of life. The mind leads;

the body is merely the vehicle being led. If our life is to be led upon the

correct path, we must understand citta correctly and be able to direct it.

This will require a special study, because this thing we call “Mind” is

Very Subtle, Complex and Profound. We cannot see it with the

mundane eyes, Something Special is needed to “see” It. With Sati, well

trained; such a Study is fully within our capability! Then, All of us are

capable of studying citta and learn its Truths.

It is impossible to know citta directly. We cannot touch it or make

contact with it directly. It is possible, however, to know it through its

functions. If we know how thoughts work, we will know how the mind

is. We do not know electricity; we only know it through its properties;

current, voltage, power, etc.; so is it with citta. We cannot experience

citta directly, but we can experience its properties, through the various

thoughts arising. Each moment of each day, we know citta by observing

the many different kinds of thoughts arising. Thus we begin the study of

the mind by observing the kind of thoughts arising.

• In what ways are its thoughts unwholesome and

• In what ways wholesome?

• Are those thoughts defiled or undefiled?

• Does it think along correct lines,

• Good lines or

• Wicked lines?

Observe citta until it is understood through all the types of thoughts that

arises from and conditions it. By understanding citta, we begin to

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understand the mind. At this stage, due to our training and

understanding of kaya and vedana (conditioner of the mind), we are able

to direct our mind as required to further our training and

understanding. We now understand that the mind can be made to think

in different ways or can be kept still. We can manipulate the mind so

that it is satisfied, or dis-satisfied and to experience different kinds of

happiness and joy. It can be stilled, calmed and concentrated in different

ways and to different degrees. Finally; The Mind Can Be Liberated! We

can liberate it from attachments of; Love, Hatred and Unwholesome

Mental States.

Know all the different kinds of citta. Be able to make the Mind glad

and contented. Then direct the Mind to stop and be still. Even, direct

the Mind Forcefully to let go. It then lets go of things it attaches to;

things that are attached to the citta let go of it. This is what it takes to be

practised, to be well versed in matters of the Mind.

The Fourth Truth: Foundation of Mindfulness

Based on Realising the Supreme Dhamma

After having learned the Truths and Realities of; the Body, Feelings and

Mind, we now begin on the Fourth Truth; the Dhamma: [Nature in all

its Meanings] We study the truths of all things; the Ultimate Truth of

All Nature. With this knowledge we can live life in the best way possible.

We study the truth of:

• Aniccam: know that all conditioned things are

Impermanent and in a flux.

• Dukkham: know that all formations are inherently

unable to satisfy our desires.

• Anatta: know that all things are not-self, not-soul

and core-less.

• Sunnata: know that everything is void of selfhood,

of “I” and “mine”.

• Tathata: know the thusness, the suchness of all

things.

Together, these are the One Ultimate Truth. We must watch these

things until they are realised in order that the Mind will never again lose

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its way. When the Mind understands the Truth of all Realities, then the

Mind will make no errors and will keep itself on the path of correctness.

All Truths, aniccam, dukkham, anatta and sunnata end up with

Tathata. Everything in the universe comes down to nothing but

Thusness: “just such, only thus, Thusness”. All Truths boil down to the

typical, ordinary words; “everything is just like that”. Nothing is regarded

as good or bad, right or wrong, gain or loss, victory or defeat,

merit or demerit, happiness or suffering, having or lacking,

positive or negative.

When we see:

THUSNESS,THUSNESS,THUSNESS,THUSNESS, tttthehehehe Highest Highest Highest Highest DhammaDhammaDhammaDhamma is right here in is right here in is right here in is right here in “merely merely merely merely thusthusthusthus”, for for for for thusness is above and beyond all meanings ofthusness is above and beyond all meanings ofthusness is above and beyond all meanings ofthusness is above and beyond all meanings of positive and positive and positive and positive and negative,negative,negative,negative, above all meanings of optimism and pessimism,above all meanings of optimism and pessimism,above all meanings of optimism and pessimism,above all meanings of optimism and pessimism, beyond all beyond all beyond all beyond all dualities.dualities.dualities.dualities. This is the finish.This is the finish.This is the finish.This is the finish. The Truth to be known in the Fourth The Truth to be known in the Fourth The Truth to be known in the Fourth The Truth to be known in the Fourth Truth is theTruth is theTruth is theTruth is the nature that says all things are nature that says all things are nature that says all things are nature that says all things are “only thus; merely only thus; merely only thus; merely only thus; merely suchsuchsuchsuch”.

To see Dhamma sufficiently is the first step; then the mind starts to let

go; begins to loosen up its attachments.These attachments will dissolve

away. This will be experienced until the step where attachment is

extinguished. Once attachment is quenched; the final step is to

experience that “the Mind is Liberated, everything is Liberated”.

However the text uses the words “throwing back”. The Buddha said that

at the end we throw everything back; we are thieves no more.

Thus to learn the truths of The Dhamma is to know that Nothing should

be attached to and then Not be attached to Anything.

ALL IS ALL IS ALL IS ALL IS LLLLIBERATEDIBERATEDIBERATEDIBERATED! THIS THIS THIS THIS ISISISIS . . . . .. . . . .. . . . .. . . . .EEEEMANCIPATION MANCIPATION MANCIPATION MANCIPATION !

59

CHAPTER ONECHAPTER ONECHAPTER ONECHAPTER ONE

PRELIMINARIESPRELIMINARIESPRELIMINARIESPRELIMINARIES

ThoseThoseThoseThose who pract who pract who pract who practise my teachings ise my teachings ise my teachings ise my teachings most, most, most, most, venerate me mostvenerate me mostvenerate me mostvenerate me most

A Strict Moral Discipline

is imperative to progress in meditation.

For the laity:

Observance of the Five or Eight Precepts and purity of livelihood, which

means earning one’s living in a way beyond reproach.

For those taking up the robes:

Restraint in accordance with the Disciplinary Code (patimokkha) and the

additional minor rules.

Morality with regard to the Four Requisites, which means making use of

the Four Requisites (clothing, food, dwelling and medicine) with

Mindfulness and wise discrimination.

Restraint of the senses, that is, not re-acting, neither liking nor dis-liking,

when there is contact between any of the Six Sense Organs (Eye, Ear,

Nose, Tongue, Body and Mind) and its object.

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The bhikkhu should grasp the spirit of Moral Discipline. Though a

monk cannot memorise all the major rules of the patimokkha, let alone

the details of the various minor rules, if he grasps the spirit of the moral

practice and keeps to it, he is very well established in morality. Herein

lies the significance of the moral practice.

The essence of the ascetic discipline consists in contentment with the

means of supporting life, the Four Requisites and unlimited endurance

in practice.

Food is to be gotten in simple ways, which for a bhikkhu means going out

to receive alms. On his alms-round, the bhikkhu must not select houses

where he expects to get better food, but must go from house to house

without missing any. He should eat from one vessel only, taking food

only once a day, not eating food received after he has begun eating and

so on. Further, he should not take into account only the rules of

conduct actually prescribed; any mode of conduct that results in less

trouble and involvement and conduces to progress in the practice ought

to be adopted.

As to clothing, in addition to his usual three robes a bhikkhu is allowed

one other piece of cloth for bathing during rainy seasons. If he lacks this

bathing cloth, he may bathe without it; an example of contentment with

regard to clothing.

As to dwelling, a bhikkhu is supposed to live in a forest, in the open air,

at the foot of a tree, in a graveyard or if need be; as for instance, during

the rainy season; in any other place offered. Here the ascetic discipline

whatsoever, in being content with whatever is available, and in enduring

all kinds of weather. As in the matter of food and clothing, the essential

point is this:

The meditator (bhikkhu as well as laity) should adopt any mode

of conduct, prescribed or not, that is conducive to success in the

practice.

With regard to medicine no specific mode of conduct is laid down, for

medicine does not arouse covetousness or greed. No one normally takes

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medicine unnecessarily; though in this modern age this is may no longer

be true. There are now available “medicines” such as cosmetics which are

consumed quite unnecessarily. Others which are genuinely for curing

ailments are on sale in great variety to suit individual taste. The

meditator should use only the type of medicine genuinely needed. He

must be circumspect and contented with regards to the use of medicine.

There are ascetic disciplines which are especially prescribed to render the

meditator, in particular bhikkhus to strengthen both mind and body.

However, ascetic discipline and morality must go hand in hand as the

foundation for meditation. Meditation, morality and ascetic discipline

are to be regarded as a practice of the most general kind, to be applied at

all times as the essence of Right Living. Having summed them up briefly,

we shall now deal with the practices specifically related to the

development of concentration (samadhi-bhavana).

We shall discuss some Preliminaries. These Preliminaries are things to be

done before actually beginning the meditation practice. Though a later

addition; quite unknown in the days of the Buddha, the Preliminaries

represent a widely and faithfully practised tradition and are considered

of some importance.

Teacher and Yogi In the days of the Buddha, there was no such institution as a meditation

centre; meditation was; “Now, Bhikkhus… A bhikkhu in this Dhamma

and Discipline, having gone to the forest, to the foot of a tree, or to an

empty house, sits down cross-legged with body erect and firmly

establishes mindfulness… Mindfully he breathes in, mindfully he

breathes out.…..” the Teacher was then the Buddha Himself and later

the arahant teachers. Each had their own students and they were mostly

monks.

In the old training systems, it was not a custom to talk so much about a

teacher. A teacher was one who was a good friend; a kalyana-mitta; a

person who can help us with certain things. He should be someone who

has extensive practical experience and knowledge about the meditation

practice and the Dhamma; and is able to answer questions and explain

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some difficulties; it is not necessary for him to sit over us and supervise

every detail.

In the time of the Buddha, lay persons were also students of the Buddha

and members of the Sangha. The practise of meditation was given freely

and no charges were made. In today’s conditions, we have well laid out

meditation centres with members of the Sangha as teachers; in most

cases, too the yogis do not have to pay any fees for the practice. There is

now starting to evolve meditation centres that charge a fee, though small,

for the purpose of upkeep and food. Such charges are on most occasions

voluntary. This is well and good if such situations are kept under control

and moderated well.

Teachers and yogis relationship must be well spelled out in order to

minimise inconvenience and misunderstanding. There are strict rules

concerning the ritual of yogis behaviour and attitude. The yogi should

render respect and obedience to the meditation teacher during the time

in training; after all the yogi himself or herself elected to come to the

centre of his her own free will and would have made the proper

investigation as to the character of the centre and teacher concerned. He

or she should at least have faith and dependence on the centre and with

the teacher.

Different traditions of training and centres may have differing rituals to

formalise respect and dependence. The yogi should respect such rituals

and maintain such as long as he or she is in practice.

The yogi should respect and trust the teacher so that he or she will be

able to receive full attention while being instructed. If the yogi has not

enough respect for and confidence in the teacher, he will not give much

thought to the teacher’s words. Here at the very beginning lies a root

cause of failure. So mutual understanding is of the utmost importance.

As for the teacher, he observes the behaviour, manners, mentality and

disposition of the yogi rather than just taking the yogi’s words at face

value. What is really needed is a close bond of friendship between yogi

and teacher which allows the teacher to use disciplinary measures while

teaching, if need be, and to expect sincere attention from the yogi. For a

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more meaningful relationship, this close bond should be one of affection

based on reason, insight and compassion. Teacher and yogi should not,

however, be too much attached to each other. They should also not lack

confidence in each other.

The meditation teacher, for his part, should examine the yogi as

thoroughly as a doctor would his patient. In an atmosphere of sincerity,

respect and confidence the yogi will not be reluctant to talk frankly

about his particular disease (mental imperfections) so that the teacher

can administer his remedy. If there is a relationship full of father-and-son

affection everything will go smoothly. So the thing to be offered to the

teacher as a token of respect is not something external, not just candles

and incense, but rather confidence and sincerity. With such an offering

there will be a close relationship between teacher and yogi, which will be

conducive to success in the practice.

Briefly, one must choose an appropriate time and place for contacting

the teacher; first of all, to create a feeling of respect and trust, and

secondly, to let him know just what one wants. Patience is

recommended; it may even take some months before the various things

have been carefully and subtly done by both teacher and yogi. Nothing

should be done in a short-cut manner as is the fashion these days. For

instance, it takes a long time for a teacher to get to know the

temperament of the yogi; he can do this only if the yogi serves and

attends on him over a period.

As such is the case, where time is needed to develop such a state of trust,

sincerity and confidentiality between teacher and yogi, it is advisable that

a yogi be discerning to ensure a wise selection so that time is efficiently

used in order to avoid “jumping from teacher to teacher”.

Dedication to the Triple Gem Another ritual that has come into existence is that of giving oneself up to

the Buddha or to the Triple Gem. This kind of ritual serves only to

boost egoistic feelings; it never existed in the days of the Buddha. The

only way to dedicate one’s life is to appreciate the excellence of the

Dhamma, seeing nothing superior to the Dhamma and being genuinely

intent on the practice. This is true dedication; it has nothing to do with

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any kind of ritualism or formalism whatsoever, as paying homage and

taking refuge in the Triple Gem ought to be practised all the time.

A person of intelligent temperament would find that too many rituals

performed and being attached to unintelligently and superstitiously is

ridiculous and the performer achieves nothing. Here it should be noted

and borne well in mind that the destruction of superstitious clinging to

rites and rituals (silabbatta-paramasa) happens to be one of the main

objectives of mental training.

The Buddha stressed time and again that the life of renunciation

proclaimed by him is solely for the attainment of freedom from

suffering, for the realisation of Nibbana and not for anything less

Noble.

The life of renunciation does not have as its ultimate aim the perfection

of morality, or attainment of concentration or the gaining of the various

kinds of “knowledge and vision”. The Buddha declared that all these

superficial aspects of the life of renunciation are just chaff; its ultimate

aim is Nibbana, which he likens to the kernel, the very essence.

Resolving to Practise The yogi should be firm and resolute in his practice. He or she should

recollect that all the Ariyans or “Noble Ones”, including the Buddha

himself, have trodden this very path of practice that he is now about to

follow. He should reflect: “The Practice by way of which the Buddha and

His disciples have attained Nibbana is Mindfulness, the One and Only

Way, which each individual must follow for himself”. Having thus

reassured himself that Mindfulness or Satipatthana, which he is about to

practise, is the One True Way, the yogi firmly resolves to persevere in his

practice.

The more the yogi studies, and the more he practises, the more his

concentration and insight will develop, so that he has no difficulty living

up to his resolutions. In this he can find no help from anyone, not even

from the Buddha. Each step of the yogi’s practice must be guided by

reason, intelligence and never by superstitious beliefs and ignorance. The

yogi must carefully evaluate the various rites and rituals in the centre he

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or she is in, bearing in mind the true purpose of meditation. Blind faith

and superstition conflict with the development of insight, creating

unnecessary hindrances in the practice.

Meditation is the noblest form of mental training, so for a yogi to

observe these Preliminaries is praiseworthy and rational; unless of course

he follows it blindly and for the sake of tradition.

To sum up, these Preliminaries practices to mental training are not all

mere ritualism; provided their significance is correctly understood. The

yogi must be cautious and try to discern the efficacy of each of them. In

applying these techniques, which are particularly designed to strengthen

determination, the yogi must, if he is to achieve success, be well aware of

his own mental make-up and temperament.

He may use techniques other than those mentioned here, such as

reflecting on death; or on the limited time he has in which to attain the

best thing attainable by man; or on the virtues of his benefactors, for

instance his parents; or on his duty to practise earnestly for the sake of

others; to spread the Dhamma and by way of example, to guide others

along the Path to Freedom. All such practices can be resorted to in order

to strengthen the mind. The important point is, however, that the yogi

should feel confident that he is doing just what he ought to be doing

and doing it properly.

Mindfulness of Breathing Why Breathing has been selected as the Principal Meditation Object.

1. Mindfulness of Breathing covers two aspects of Mental Training:

First Aspect:

(i) to Happiness Here and Now;

(ii) to Awareness and Clear Comprehension (sati-sampajana);

(iii) directly to the Extinction of the Inflows (asava khaya).

Second Aspect:

(i) to Knowledge and Vision (nana dasana) of the sort called divine;

divine ear and divine eye (which has nothing at all to do with the

overcoming of suffering).

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We are here concerned only with the First Aspect of Mental Training.

No other meditation objects cover as wide a range as does

Mindfulness of Breathing.

2. In Mindfulness of Breathing the object is calm and cool, comforting,

not frightening, not repulsive, not difficult to work on; and what is

more:

Mindfulness of Breathing

Absolutely Eradicates

All Defilements.

These are the qualities that make it advantageous. The Buddha praised it

as the meditation object through which all the “Noble Ones”; himself

included, had achieved success and which they regularly practised.

Other meditation objects, even such as Mindfulness of Body which

though similar to Mindfulness of Breathing in many ways, lacks these

qualities. It is calm and subtle only in destroying defilements; it is not

calm and subtle as to object. Some contemplation of the Body objects

can be fear inspiring, repulsive; contemplation on loathsome objects are

even more so.

3. Further, Mindfulness of Breathing can be applied throughout the

entire course of training. There is no necessity to revert to another

meditation object. This means that by solely practising Mindfulness of

Breathing throughout, the meditator can develop:

• Firstly: All concentration,

• Secondly: Concentration accompanied by intuitive insight and

• Finally: The highest intuitive insight, which eradicates the

inflows (asavas).

Other objects of meditation [the Buddha had indicated forty different

types] especially the kasinas, does not go further than concentration. To

continue developing insight the meditator has to change over to another

object. With Mindfulness of Breathing, when the meditator has

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developed fully all the Sixteen Stages described below, he has completed

both concentration practice and insight practice. It is for these reasons that

AnapanasatiAnapanasatiAnapanasatiAnapanasati Is the

Principal Meditation Object

to be

Studied and Practised.

Importantly, it is only Mindfulness of Breathing that leads to

Liberation.

We find that in His Discourses on this subject the Buddha used the

words: “Bhikkhus, in this Teaching and Discipline (Dhamma-Vinaya)….”

He was referring, then to people studying and practising in this

Teaching, people who had looked at the world, seen suffering in all its

disguises and had wished to make an end of that suffering.

“Only here in this Teaching and Discipline are there found the

First

Second

Third and

Fourth Ascetic” (Majjhima Nikaya 11).

In other words, individuals at

The Four Stages on the way to freedom from suffering;

The Stream-Enterer,

The Once-Returner,

The Non-Returner and

The Arahant

are to be found Only in

The Buddha’s Teaching and Discipline.

In other teachings and disciplines, in other systems, individuals at these

four stages are NOT found.

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All this shows that the person who is to develop Mindfulness of

Breathing is one who aims at making an end of suffering by way of this

Teaching and Discipline. On this subject we have as our authority the

words of the Buddha Himself. The standard source is the Anapanasati

Sutta, the Discourse on Mindfulness of Breathing [Majjhima Nikaya No.118].

The subject is referred to in many other places in the Tipitaka.

Essentially the description is everywhere the same, though in non-

essential details it varies somewhat according to situation. We shall take

as our basis for practice, Anapanasati Sutta itself, which deals specifically

with the development of Mindfulness of Breathing including the ultimate

Fruit of the practice. This Discourse of the Buddha begins like this:

“Now, Bhikkhus… a bhikkhu in this Dhamma and Discipline.. having

gone to the forest, to the foot of a tree, or to an empty house.. sits

down cross-legged…with body erect and…firmly establishes

Mindfulness…

Mindfully he breathes in,

Mindfully he breathes out”.

The Buddha then goes on to explain how to contemplate in-and out-

breathing and everything that manifests in the course of breathing in

and out; he explained it in Sixteen Stages of Four SET (Tetrad) of Four.

Then in succeeding sections he goes on to explain the benefits that arise

out of this practice. He explains how the practice gives rise to The Four

Foundations of Mindfulness (Satipatthana) and The Seven Factors of

Enlightenment (Bojjhanga), collectively and individually, and finally how

it gives rise to Knowledge and Freedom, which is:

The Complete Cessation of Suffering.

Nibbana

To clarify our understanding of the subject we shall take these words of

the Buddha and consider them in order, section by section, explaining

each step as required.

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1. Consider the opening phrase:

“ Now, Bhikkhus, a bhikkhu in this Now, Bhikkhus, a bhikkhu in this Now, Bhikkhus, a bhikkhu in this Now, Bhikkhus, a bhikkhu in this DhammaDhammaDhammaDhamma and and and and DisciplineDisciplineDisciplineDiscipline…”

These words refer to any seeker (lay or ordained) who intends to practise

seriously according to the Buddha’s Teaching.

2. “…having gonehaving gonehaving gonehaving gone to the forest to the forest to the forest to the forest…” in order to get away from his

accustomed and sensually habitual environment.

According to the Books of the Discipline (Vinaya Pitaka) the word

“forest”, refers to a place at least five hundred bow-lengths away from the

nearest village. But the meditator may take “forest” as meaning any place

away from the habitual domestic environment. The recommended

distance is a good guide in any case. In the Discourses “forest” refers to a

clearing in the jungle or a habitable grove. The Buddha Himself

generally mentioned only three kinds of places: “the forest, the foot of a

tree or an empty house”.

The meditator should note what kind of place is suitable, having in

mind only that it should be a “forest” in the sense of a place of solitude,

free from disturbances from worldly objects and conducive to a physical

detachment. That is what is required.

3. “…sits down crosssits down crosssits down crosssits down cross----leggedleggedleggedlegged…” Here we must consider why the

sitting posture is to be used and just what it means. The term “cross-

legged” indicates a firm and balanced posture that can support the body

easily, conveniently and is comfortable insofar as it permits proper

circulation of blood and air.

The sitting posture is the most suitable one for meditation as it enables

one to give one’s whole attention to the practice. There is no danger of

stumbling as in the posture of standing and it is not conducive to sleep

or any other unprofitable condition as is the lying posture. For these

reasons the sitting posture had been used since time immemorial. It does

not follow, of course, that the meditator has to remain seated without

ever changing his posture; or is it implied that concentration cannot be

developed in other postures.

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Whether or not the meditator has difficulty sitting in this posture will

depend very much on the culture in which he is accustomed to. He must

in any case make an effort and train himself to it. No other postures will

yield the same results. He may sit otherwise only if really necessary, as for

instance through illness or physical disability.

4. “…with body erectwith body erectwith body erectwith body erect…” This simply means sitting up straight. The

word erect indicates that the spine is to be kept as straight as if it were

reinforced with a straight iron rod. It is desirable that all the vertebrae of

the spinal cord should fit in perfectly with one another in order that

blood and air may circulate naturally.

Unpleasant feelings arising from obstruction of the circulation of blood

and air will thus be minimised. Mentally, the aim is to make the mind

upright, preventing it from tending to left or right, forwards or

backwards, preventing it from inclining to indulgence in either sense

pleasures or self-mortification and so on. It should be noted here that

one who can do this well will keep his body straight at all times no

matter whether his eyes are open or shut, and even when the mind is in

deep meditation and so not consciously controlling the body.

5. “…firmly establishes mindfulnessfirmly establishes mindfulnessfirmly establishes mindfulnessfirmly establishes mindfulness…” This refers to mindfulness,

which is firmly established on the object, the breathing. It may be

paraphrased as “making the mind one-pointed on the breathing”,

meaning that the mind is exclusively aware of and concentrated on the

breathing.

The mind is simply fThe mind is simply fThe mind is simply fThe mind is simply fixed on its object; ixed on its object; ixed on its object; ixed on its object; as yet no knowledge (nana) is present, as yet no knowledge (nana) is present, as yet no knowledge (nana) is present, as yet no knowledge (nana) is present, the mind being only in the very the mind being only in the very the mind being only in the very the mind being only in the very

beginning stage of beginning stage of beginning stage of beginning stage of concentration.concentration.concentration.concentration.

Essentially, then, the words quoted mean; “he directs his whole

attention, his entire awareness towards the breathing”. The meditator

need not necessarily keep his eyes shut. He can practise with eyes open

by fixing his gaze at the tip of the nose until he sees nothing else. Even if

the eyes are open and the meditator is gazing at the tip of his nose, the

71

mind does not become focused there because it is following the

breathing mindfully. It is more difficult to practise with eyes open than

with them shut. It demands a great deal of effort in the beginning, but

this is compensated for by the fact that the meditator is less likely to

become sleepy and it will help in developing strong concentration and a

better ability to establish mindfulness firmly. A determined meditator is

advised to begin practising with eyes open.

6. “Mindfully he breathesMindfully he breathesMindfully he breathesMindfully he breathes…” here the key word is Mindfully.Mindfully.Mindfully.Mindfully. The meditator has to be mindful of breathing in and out. As long as he has

his mind focused on the in- and out-breathing he is “one who is

exercising mindfulness”.

The out-going breath is ana, the incoming breath, apana. These two

words combined in accordance with the phonetic rules, form the

compound anapana, meaning breathing out and in.

Thus, Mindfulnees fixed on out-breath and in-breath is called

Anapanasati.

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CHAPTER TWOCHAPTER TWOCHAPTER TWOCHAPTER TWO

ANAPANASATI ANAPANASATI ANAPANASATI ANAPANASATI S T A G E S I T O I V [THE FIRST SET]

Sarnath

Guideline for Stages I to IV:

[I] Breathing in long, he understands: “I breathe in long”;

Breathing out long, he understands: “I breathe out long”.

[II] Breathing in short, he understands: “I breathe in short”;

Breathing out short, he understands: “I breathe out short”.

[III] He trains thus;

“I shall breathe in experiencing the whole body [of breath]”;

“I shall breathe out experiencing the whole body [of breath]”.

[IV] He trains thus;

“I shall breathe in tranquillising the bodily-Formation.

“I shall breathe out tranquillising the bodily-Formation”.

These Four Stages are collectively called the First Set of Mindfulness of

Breathing.

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On a certain level of practice of this; the First SET, is complete in itself;

from it the meditator may proceed directly to the practice of Insight

(Vipassana Bhavana) without passing through the Second and Third

Set. This being the case, this First SET is worth considering in some

detail.

[This treatise is developed for the specific objective of ‘yoking’ samatha

bhavana to vipassana bhavana; thus Set Second and Third, on samatha

practice, will not be touched on].

Who suffers?Who suffers?Who suffers?Who suffers?

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STAGE I [of Set One]

Breathing IN LONG, he understands: “I breathe in long”;

Breathing OUT LONG, he understands: “I breathe out long”.

Length of Breathing This Stage deals primarily with the long in- and out-breathing. What

needs to be understood is the word “breathing” itself.

[1] In order to understand long breathing the meditator should

practise breathing in and out as long as he can and observing, so that he

gets to know, just what the longest breath is like.

[2] Then he should compare this with the shorter than normal

breath, as at a time of fatigue, so that he is able to recognise just how

short or long his breaths are.

[3] Lastly, he should make the experiment of intentionally breathing

as short as he can in order to make a further comparison.

In the end he will know in what way long breathing differs from short

breathing and what they are actually like. He will be able to concentrate

in the right way on the long and short breathings as required.

In the long breathing practice each breath, that is each incoming breath

and each outgoing breath, may take as long as thirty to forty seconds.

This practice will be successful only if the meditator breathes completely

relaxed and sits perfectly upright.

In making the longest possible in-breath he will note that the abdomen

contracts to the maximum and the chest expands to the maximum;

conversely; on making the longest possible out-breath the abdomen

expands to the maximum and the chest contracts to the maximum.

Such breathing can really be called the longest in the sense of both

distance and time. To see this properly the meditator should examine

also the short breathing for the sake of comparison.

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Short breathing has the opposite manifestations.

On the in-breath the abdomen expands;

On the out breath it contracts.

It can be seen that the reason for this is that so little breath is taken in

that the upper portion of the chest expands and contracts hardly at all.

So the manifestations at the abdomen are just the opposite of those

associated with long breathing.

The meditator must know just how to observe, otherwise he will

misunderstand and become completely confused.

The movements at the abdomen will always be the opposite of those at

the chest; at least in the case of long breathing. Anyone who has studied

carefully the respiratory system will follow this account quite easily.

So to speak in terms of time and describe the breathing as slow or rapid

amounts to the same thing as to say that the breathing is long or short.

What has been said here applies only to what the meditator observes; the

actual quantity of air entering and leaving is quite a different question.

Another point to be observed is whether the breath is heavy or light,

coarse or fine. If the air “strikes the nostrils violently”, the breathing is

described as heavy or coarse; if it does not “strike the nostril violently”,

so that the contact is not felt, the breathing is spoken of as light or fine.

These two characteristics of breathing should be understood as well,

because they are relevant to the progress in the practice.

We come to the various ways of concentrating on the breathing. Here

the practice consists in first testing all the organs concerned with

respiration, such as the nostrils, palate, wind-pipe, lungs and so on;

ensuring that they are in a normal and fit condition; and letting the

breath move in its natural way, occasionally forcing it to be longer or

shorter than normal.

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This preparatory step is intended to familiarise the meditator with the

normal, natural, constant rate of breathing. Having done this he should

begin examining just how long or short the breathing is.

Whether the breathing is short or long depends on the state of the mind

and the condition of the body; in fact, no sooner does one start taking

an interest in the breathing then the breathing becomes longer or

shorter than usual. So in the first step the meditator must observe how

the length of the breath changes according to circumstances.

For example, if the state of mind is normal the breathing is long; and if

the state of mind is not in its normal state, as when there is anger, the

breathing is short and abrupt.

Again, when the body is at ease the breathing is longer than when it is in

some abnormal condition owing to fatigue or the like.

In whatever condition the breathing happens to be, as soon as the

meditator concentrates on it, it is naturally bound to become longer. He

must be aware then, of changes in the breathing in this respect as well,

only then will he be able to concentrate on the breathing and observe

how long or short it is.

Only after he has concentrated on the breathing for a considerable time,

will he be more acutely aware of the length or shortness of it.

In the beginning, the meditator should breathe as roughly and as slowly

as possible in order to observe what the breathing itself is like, for

example;

• how it strikes the nostrils as it enters;

• where it appears to terminate;

• where and for how long it stops before reversing

direction.

If he breathes lightly and finely from the very beginning he will not be

able to observe these things and will find it difficult to concentrate on

the breath, perhaps so difficult that he fails completely in the attempt.

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In addition, it is advisable for the meditator to breathe so roughly and

heavily that a sound is produced which is audible to himself. The ears

are helpful in concentrating on breathing. Actually to “establish

mindfulness on the breathing”; is to concentrate;

On the surface of the skin (where the air strikes)

Not on the air itself.

It may be difficult to detect air; being fine and intangible, but when it

happens to strike the surface of the skin at a sensitive spot, it is easy to

detect its presence and to observe the duration of the contact. When

there is an audible sound as well it is all the more easy to observe how

long or short the breaths are.

This is the advantage of breathing heavily in the beginning. Even in the

later stages of the practice the meditator will find it advantageous to

breathe deeply and heavily until he has become used to it and it has

become a habit. This will always be beneficial to the training in the

succeeding stages, quite apart from it being very good for bodily health.

It is advisable, then, to train oneself to breathe deeply and heavily in a

natural way at every opportunity.

Now we come to the point where the breathing has become naturally

long as a result of attention having been directed towards it. This

concentration is simply “the act of fixing attention on the breathing

which is moving in and out in its own way”.

We may also say that it is “observation of the breathing in a certain state

and at a certain time”. But we prefer the clear and vivid definition found

in the meditation manuals and the Abhidhamma: “Tying the mind to

the breathing with the tether of mindfulness”. So now we have to study

at least three things:

• Breathing

• Mind

• Mindfulness

and in addition; we also have to study the various results of this

“tying the mind to the breathing”.“tying the mind to the breathing”.“tying the mind to the breathing”.“tying the mind to the breathing”.

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The first of these three things; Breathing, has already been discussed.

Now for the second thing; the Mind.

The mind has previously been absorbed in all manner of worldly objects;

now it is being deprived of them and made fast to the breathing “with

the tether of mindfulness”; it will no longer be allowed to mingle with

those worldly objects as it has done so far.

Mindfulness is a wholesome mental factor or cetasika. It serves to uplift

or draw the mind and tie it to the breathing, which is purely physical but

not a basis for unwholesome states; so through the power of this factor

of mindfulness the mind can become free from the unwholesome and

attain to the wholesome.

In this step there is still only concentration;

knowledge or nana not having arisen as yet.

Hence we speak of it as “preliminary work” (parikamma).

This “preliminary work” is a kind of mental activity

which we shall classify later as

a Factor of Absorption (jhananga),

called

directing of the mind (vitakka).

Concentrating in the manner described prepares the way for the arising

of knowledge and awareness of the length or shortness of the breathing

and the like. When the breath is moving in and out and the mind is tied

to it with mindfulness, the mind, as it were, moves in and out, following

the breath. Knowledge then arises. This knowledge is not Insight (nana)*

as yet; it is just Clear Awareness (sampajanna), full awareness of the

present condition of breathing.

[Note: *In some texts, however, the word nana is used for this kind of knowledge

as well, a fact that has to be realised in order to avoid confusion. The word nana

has a wide range of meanings; it can mean knowledge of any kind at all, but

strictly speaking applies to intuitive knowledge. It is often being used where a

weaker word would do. Some teachers classify even the awareness that; “I am

breathing in long” as a kind of nana; all of which leads to unnecessary

confusion.]

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So knowledge arises right at the very beginning of the practice of

Anapanasati. No sooner does the meditator concentrate on breathing

out long than he is aware that “I am breathing out long”.

The sequence of events during this concentrating on long breathing is as

follows:

[1] After Long Practice in Concentrating on the Breathing, the

meditator finally manages to concentrate successfully. As a result there

arises in him for the first time the wholesome mental factor of…

[2] Zeal (chanda). When zeal is present the breathing appears longer

than before. It also becomes finer, if not in the early stage of the arising

of zeal, then in the later stage. And when the meditator, aided by the

power of this zeal, establishes mindfulness for some time on this longer

and finer breathing, he experiences…

[3] Gladness. The word gladness (pamuja) implies a lighter form of

Rapture (piti), a wholesome mental factor later to be ranked as one of the

five important constituents of the First Absorption. By the power of this

gladness the breathing becomes still longer and finer and the

mindfulness of the meditator is so firmly established that it does not

leave the object. The mind at this stage is therefore said to be…

[4] Air-originated. The term “air-originated” is used because the

mind in this stage is conditioned exclusively by the breathing and

concentration on the breathing. It merely indicates that the mind has

become one-pointed, that is, fixed on one single object and has attained

this one-pointedness by way of the breathing. After this there arises…

[5] Equanimity (upekkha) towards worldly objects. The various

Hindrances (nivarana) no longer disturb the mind; equanimity is clearly

manifested. Meanwhile…

[6] The breathing is replaced by a Mental Image [nimitta] known as

the Acquired Image [uggaha-nimitta].

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This image is very clear to the inner eye in one form or another. The

particular form it takes differs for different people. When this mental

image has become well developed it can be said that…

[7] Mindfulness is Established. It manifests as a mental factor as well

as fulfilling its function of concentration. Because mindfulness is

operating uninterruptedly there arises what is called:

Sampajanna or Full Awareness

Here, however, we give it a new name and say that…

[8] Knowledge becomes Manifest. Just what this means depends on

the particular step of the practice in which the knowledge arises.

In this, the First Stage of the practice, the knowledge that arises is

merely Full Awareness, which simply makes one aware of the fact that:

“I am breathing in long” or “I am breathing out long”

[9] The breath as “body” (kaya) becomes manifest also. The breathing

is referred to as “the body” (kaya), being a part of the physical body (rupa

kaya), a constituent of matter; though strictly speaking a mental body

(nama kaya) is also manifest.

Consciousness and its Factors, Zeal, Gladness, and so on; which are

referred to as the mental body (nama kaya); are all present.

But since the practice in this step is only in its beginning stage, and since

the meditator is only aiming at concentrating on the breathing, that is,

on the physical body or rupa kaya, the word “body” (kaya) refers only to

the physical body and in particular to the breathing.

When the body, that is to say, the breathing is perceived, mindfulness is

Established and Knowledge arises.

Thus all three are present and the meditator or more precisely the mind

of the meditator, has attained to….

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[10] ….Complete success in establishing mindfulness of the body.

This is achieved even in Stage 1 based only on concentration on the long

breathing.

In the first three of these ten steps the length of the breathing passes

through three phases:

[phase i] The breathing is naturally long and slow.

[phase ii] It becomes longer owing to the Zeal that has arisen.

[phase iii] It becomes still longer on account of the Gladness that

arises after Zeal.

Another three modes of breathing may be recognised accordingly as:

(1)(1)(1)(1) The outThe outThe outThe out----breath is long, orbreath is long, orbreath is long, orbreath is long, or (2)(2)(2)(2) The inThe inThe inThe in----breath is long, orbreath is long, orbreath is long, orbreath is long, or

(3)(3)(3)(3) Both the outBoth the outBoth the outBoth the out---- and in and in and in and in----breath are longbreath are longbreath are longbreath are long.... These three, when combined with the three phases in the Length of

Breathing listed above make a total of nine, known as the Nine Modes of

Length. These Nine Modes of Length form a sound guideline for the

training in concentration on long breathing in Stage I.

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STAGE II [of Set One]

Breathing IN short, he understands: “I breathe in short”;

Breathing OUT short, he understands: “I breathe out short”.

This stage differs from the first only in that it deals with short breathing.

Breathing short here refers only to breathing that occurs intermittently,

while the meditator is in training by purposely taking short breaths.

As soon as he knows just what short breath is like, he stops breathing

short.

The terms “short” and “long” may be applied to normal breathing

depending on one’s choice of criteria. If a person realises that his

breathing is naturally shorter than that of the average person, he should

recognise that as normal for himself. As his practice progresses, zeal and

gladness will arise and gradually increase the length of his breaths. The

various stages dealt with under “long breathing” will be attained one by

one until all the ten are completed.

Should short breathing occur during the practice because of fatigue,

excitement, illness, fear, pain or because of confusion in the initial

stages, that short breathing should be observed and acknowledged as

short. If it is not made much of, it will pass and not occur again.

Once such short breathing has passed, there is no need to think about it

again.

If the meditator trains himself to breathe short as an experiment, the

observing of the short breathing lasts only as long as the experiment. The

real objective of training in short breathing is to give the mind

experience in dealing with the more difficult conditions, so that it will be

equipped to attain concentration with every kind of breathing.

To sum up, breathing short in Stage II has been taught as a preparation

for the short breathing that will occasionally occur of itself. It is also used

as a means of observing and comparing the long and short breathing.

When the meditator has understood well both kinds of breathing, he

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will be equipped to attain full concentration without hesitation

regardless of whether the breathing is short or long. Normal breathing

changes in response to various natural factors such as zeal.

Exceptionally short or long breathing may intervene at times but never

for long. This must be adjusted as the situation demands. For instance,

the arising of uneasiness can be detected by noting that the breathing

has become shorter. The breathing can then be adjusted, made long

again, by developing gladness. Full awareness on the part of the

meditator enables him to concentrate on both short and long breathing.

No matter how complicated the manner in which they arise, he will

always be able to gain concentration.

Stages One and Two can be illustrated by the analogy of a swinging

cradle. A hanging cradle is kept swinging by the nurse looking after the

child. The baby when it has just been put into the cradle, does not want

to sleep. It tries to climb out of the cradle and is likely to fall at any time.

The nurse has to be very careful and keep her eyes on the child. No

matter in which direction the cradle swings and regardless of whether it

swings short or long, fast or slow, because of the movements of the baby

or because of her own irregular pushing, she must constantly follow each

swing with her eyes. She is fully aware when the cradle swings short and

when it swings long.

Stages One and Two of Anapanasati are similar. Through the power of

mindfulness of the mind’s concentration on the breathing, the state of

the breathing; long or short, fast or slow; is known at all times. Because

mindfulness never leaves the breathing but remains fixed on it in this

way until it becomes regular and smooth, the meditator moves on to

Stage Three.

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STAGE III [of Set One]

He trains thus;

“I shall breathe IN experiencing the whole body [of breath]”;

“I shall breathe OUT experiencing the whole body [of breath]”.

Some points here require careful attention. Consider the words “he

trains thus”. Anapanasati has now reached the stage where full insight

(nana) is attained. The words; “he trains thus” refer to the practice of the

Threefold Training:

Morality Concentration and Insight

[sila–sikkha] [samadhi-sikkha] [panna-sikkha]

The meditator practising this Threefold Training fully is advised to

reflect that when concentrating on the breathing one has restrain and

that when practising restrain one is Morally Pure. This is Perfect

Morality.

While practising in this way the meditator

Does not transgress the Moral Precepts (sila)

and so is practising

Training in Morality.

When his mindfulness remains fixed on the object,

in this case the breathing,

he has Full Concentration (samadhi).

His mind in such a condition is said to be practising

Training in Concentration.

When the meditator sees various objects

present together with their characteristics and

realises that his mindfulness is clearly manifested

in relation to those objects,

he is said to have Knowledge and Insight (panna).

The meditator is then practising

Training in Insight.

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In This Way The Meditator Is Practising

The Entire Three-Fold Training!

The point is that by merely practising this

“experiencing of the whole body”

All Three Aspects of the Training

Are Cultivated!

Even Just This Much Practice Guarantees Perfect

MORALITY…

CONCENTRATION…and

INSIGHT!

This is the remarkable thing about Morality-Concentration-Insight. It

answers the question how a person who has not studied the scripture

thoroughly can practise the Three-fold Training perfectly.

The word “experiencing” as used in the lines quoted above implies

complete knowledge, higher than the mere sampajanna (Full Awareness)

of Stages ONE and TWO.

“EXPERIENCING” is Knowing everything:

Completely, Clearly and in Detail.

It further implies knowing the “body”, that is;

the breathing as to its characteristics,

its state of being,

its causes and results and so on.

Since the word “body” refers here to the breathing, it follows that:

Knowing Fully is knowing the breathing as short or long; knowing the

movement of the breathing; knowing the source of the breathing,

namely; the life force; and knowing the result of breathing, that is: the

function of respiration, the necessary condition for the body and the

whole physical aspect of life.

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To sum up:

“experiencing the whole body”

simply means

“Knowing immediately everything related to the breathing”.

Culminates in the Knowledge of:

IMPERMANENCE

UNSATISFACTORINESS and

NON-SELFHOOD

of all these states and functions; a point that will be dealt with in the

higher stages of the Practice.

Consider “the whole body”: To understand this we must first consider

the word “body” (kaya), which means “group”:

The MENTAL Group and The PHYSICAL Group

(nama-kaya) (rupa-kaya)

The Mental Body or Group includes:

• Feelings (vedana),

• Perceptions (sanna)

• Mental Conditioning (sankhara) and

• Consciousness (vinnana).

It covers a wide range; but in the present case the reference is to the

various mental states that arise during concentration on breathing, such

as Zeal, Gladness, Mindfulness, Full Awareness and the like. All these

are the nama-kaya, the Mental Body. The rupa-kaya is the physical body

made up of the Four Primary Elements (maha-bhuta):

The Physical Group includes:

• Earth (pathavi)

• Water (apo)

• Fire (tejo) and

• Air (vayo)

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Here it refers in particular to the breathing, which is closely related to

the Primary Elements. It (the breath) maintains the Primary Elements

giving them (the Primary Elements) value and purpose, as well as being

the basis (the Primary Elements) for the continued existence of the

Mental Body. In short, the “body”, that is the breathing, performs the

function of kaya-sankhara, body conditioner. It conditions the physical

body, maintaining it as the basis for the continued existence of the

mental body. A thoughtful person who has perceived the nature of the

whole body, physical and mental and seen how its two aspects are inter-

dependent, can discover for himself the significance of the breathing and

see it as worthy of special consideration.

Hence it suffices to say that the monk “Contemplates the body in the

body” out of the entire body, physical and mental, the meditator selects

and watches one particular body, the breath body. Hence it is that:

ANAPANASANAPANASANAPANASANAPANASATIATIATIATI is known as

Foundation of Mindfulness

Consisting in the Contemplation of the Body

(kayanupassana-satipatthana).

The essence of this is natural and uninterrupted

“Contemplation of the body in the body”,

which means knowing each in- and out-breath.

Now consider the word “whole”. Though this word is used in

connection with every kind of body, here it means simply that body

which is the whole breathing or everything related to that body. Since

the word “body” refers here to the breathing, the thing to be known are

all the things directly connected with that breathing and knowing the

characteristics of the breathing and knowing what arises as a

consequence of the breathing.

Again Anapanasati in this Third Stage is still primarily concerned with

concentration; so the words “the whole body” have meaning mainly

insofar as they are concerned with concentration developed through

breathing.

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We can specifically say, then, that “the whole body” means the entire

breathing process. To experience the whole body is to experience the breathing thoroughly, in all respects.

As to How to “experience the whole body”; an easy way has been

suggested. It consists in first analysing the breathing into three phases:

BEGINNINGBEGINNINGBEGINNINGBEGINNING MIDDLEMIDDLEMIDDLEMIDDLE ENDENDENDEND

The meditator must feel:

Where the breath ORIGINATES,ORIGINATES,ORIGINATES,ORIGINATES, How it MOVES,MOVES,MOVES,MOVES,

Where it ENDS,ENDS,ENDS,ENDS, on both In-and Out-breath.

In the case of breathing in, the breath can be said to ORIGINATE at

the nostrils or some point in that region where the meditator feels the

incoming air strikes. Normally the incoming air is felt to strike at the tip

of the nose, though a person with prominent lips will feel it on the

upper lip, which is then to be taken as the point of origin.

The MIDDLE of the breath is the interval between the point of the

origin and the end of the breath. So we must consider next the point

where the breathing ends. We need not be too seriously concerned as to

exactly where the in-breath ends and turns about. It suffices to take as

the end-point a feeling that appears more clearly than others and is more

convenient to concentrate on than others.

When breathing in to the maximum, the meditator should feel the end

of the throbbing movement and pressure of the breathing. It is generally

held that the in-breath ENDS at the navel.

We will imagine that the breath itself ends at the navel. We do not hold

it to be true. This just an assumption based on our feeling of and

sensitivity to the movement of the breathing. When we breathe we need

to conceptualise and feel that the air moves all the way down to the

navel.

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We use that feeling as the basis of our practice and follow the breath

between the tip of the nose and the navel.

The exact point at which the breath ends is unimportant;

IMPORTANCE is to ESTABLISH MINDFULNESS on the breathing

and to experience it.

We then say, that the IN-BREATH has as its:

POINT OF ORIGIN the tip of the nose:

END-POINT, the navel:

MIDDLE, the WHOLE INTERVAL between

these two points.

For the OUT-BREATH it is just the other way

around;

POINT OF ORIGIN is the navel

END-POINT the tip of the nose.

Experiencing the Whole Breath-Body is possible when the meditator is

Aware of the Beginning, the Middle and the End of the Entire In-and

Out-Breathing, not letting any part of the process pass unobserved.

In practice, however, the mind is very fickle, very easily distracted. Even

during a short period of breathing in and out, if mindfulness is not

thoroughly established, the mind is bound to leave the breath and

wander on to other things. For instance, the mind may well be fixed on

the breathing at the beginning of the in-breath, only to go astray in the

middle of the breath and dwell on something quite different for a

shorter or longer period.

For this reason the meditator is to concentrate carefully, in particularly

during the middle phase of the breathing. Different methods can be

applied to keep the mind properly directed.

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ONE METHOD is to count slowly, from one to five, or from one to ten,

for the duration of each in- or out-breath. If the meditator applies

himself constantly to counting throughout each in-and out-breath, his

mind will have no chance to wander. This technique also helps to

control the length of the breathing. He can make his breathing longer or

shorter by lengthening or shortening the count. A detailed explanation

will be given in Stage IV to follow.

ANOTHER METHOD, subtler and more delicate is that the

meditator imagine his mind as actually tied to the breathing and

visualise the air as dragging the mind in and out as he breathes.

In order to do this he must breathe strong enough to feel the movement

of the air. He should feel as if his breathing passages were highly

sensitive and distinctly feel the air as something solid which scrapes as it

moves in and out.

By this means he will be able to feel the entire breathing cycle and

concentrate on it. He will then easily discern:

Where it begins, How it moves

Where it ends and

Where and for

How long it rests before Reversing direction.

He visualises the breath as a kind of gem which is being swept along a

track and determines not to let it out of his sight for an instant.

In terms of the cradle analogy, the person swinging the cradle must take

great care not to let the child fall out. As long as the child is still awake

and trying to climb out the nurse watches it constantly. No matter where

the cradle is at the end of its swing to either side, or at some point in

between, there exists always the danger that the child may climb out of

the cradle. For this reason the nurse keeps her eyes constantly fixed on

the child. As long as she is doing this she can be said to see the child

fully. Anything that happens to the child will be fully known to her.

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Similarly, the meditator establishes or fixes his mindfulness on the

breathing and mentally sees the entire process without interruption. In

this way he is able to experience uninterruptedly the whole body of the

breath; its: Beginning Middle and End.

When this method is applied, the breath-body is seen clearly,

mindfulness is seen clearly and knowledge (nana) is seen clearly as well.

MindfulnessMindfulnessMindfulnessMindfulness is seen as MinMinMinMindfulnessdfulnessdfulnessdfulness, KnowledgeKnowledgeKnowledgeKnowledge as KnowledgeKnowledgeKnowledgeKnowledge;

BreathBreathBreathBreath----bodybodybodybody as BreadthBreadthBreadthBreadth----body.body.body.body.

They are not seen as; objects of attachment, or as:

<<<<beingbeingbeingbeing> > > > <person> <person> <person> <person>

<ego> <ego> <ego> <ego> <<<<self> self> self> self>

<soul> <soul> <soul> <soul> <me> <me> <me> <me>

<mine> <mine> <mine> <mine>

When this Stage has been reached the meditator can be said to know the

breadth-body in its entirety uninterruptedly. He is not subject to any

defiling state of mind such as covetousness and grief and has constant

equanimity, which is the basis for true samadhi, to be developed in the

next stage.

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STAGE IV [of Set One] Samsar

He Trains Thus:

“I Shall Breathe In: Tranquillising the Bodily-Formation;

“I Shall Breathe Out: Tranquillising the Bodily-Formation”.

Here “Bodily Formation” means breathing as sustainer or preserver of

the Primary Elements, which are the basis of feelings and so on. This has

been mentioned already, however it should be understood that

breathing is very closely co-ordinated with the rest of the body, being the

very source of a variety of bodily phenomena such as temperature,

movements and so on. Breathing and the material body are inter-

dependent, influencing each other mutually as to grossness and fineness,

restlessness or calmness and so on.

As may be seen; when the body is stiff or restless the breathing

tends to be likewise gross or restless;

Conversely, when the breathing is fine and calm the body

tends to become flexible and calm as well.

So to control the body is to control the breathing;

Conversely, to control the breathing is to control the body.

When the breathing is fine, the body is tender and flexible, it is in no

way stiff, painful or restless. This observation, besides revealing the close

relationship existing between the material body and breathing, indicates

the value of taking into consideration both material body and breathing,

training them simultaneously so that they may calm each other.

One point needs to be emphasised in this connection. The normal

breathing (before beginning to practise) is conventionally termed gross or

fine, calm or restless, irrespective of the state of the body.

But regardless of how fine and calm the normal or natural breathing may

be, it must, in terms of practice, still be regarded as gross. It will become

truly subtle and calm through meditation practice and it is precisely that

process that constitutes Stage Four.

93

Here “calming” is to be understood in terms of effect. As mentioned

above, the normal or natural breathing is to be reckoned as gross, even

though it may not appear to be so. As soon as it is watched with

concentration, it will be seen to be distinctly gross and rough, but then

will begin to grow finer. The more the breathing is scrutinised, the more

subtle and calm it will become. In this it resembles the sound of a gong.

A gong when struck produces a loud sound. When that sound subsides,

only long and reverberations or vibrations remain. At first the

reverberations are almost as loud as the sound directly produced by the

stroke; but then they gradually subside and become fainter and fainter

until they disappear altogether.

Just like the reverberations produced by the gong is the breathing, which

also has the characteristics of becoming calmer and calmer (when given

the “stroke” of concentration and scrutiny).

Unless the gong is struck, no sound arises; likewise, unless the breathing

is scrutinised, examined, “silence” prevails, no breathing is detected at

all, although it is undoubtedly going on naturally.

When the meditator begins examining the breathing, he immediately

perceives it and recognises it as gross, just as on striking a gong, one at

once hears a loud or gross sound. Once the meditator has begun to

scrutinise the breathing, it becomes progressively more and more subtle

in proportion to the intensity of his scrutiny.

The more minutely and closely

the breath is observed and examined,

the calmer it becomes.

All this is said to point out two important facts:

Firstly, if there is no act of scrutinising or concentrating, the breathing is

gross in its natural way; though this grossness is not noticed.

Secondly, when the breathing is scrutinised it gradually becomes more

subtle. But it is not sufficient for it simply to calm down of its own

accord in this way.

94

The meditator must deliberately calm it down as far as possible by

practising this Fourth Stage. And this is what is meant by “calming” in

the phrase “calming the Bodily Formations”. This can be done through

either one of two ways;

CONCENTRATION or INSIGHT.

CONCENTRATION is the process of establishing mindfulness on the

breathing as explained in Stage Three. The more the meditator

concentrates, the more subtle his breathing becomes. It may even

become so fine as to be indiscernible and have to be brought back into

focus.

Or it may become so fine in the correct way that there arises the

Counterpart Sign; patibhaga-nimitta. Both these phenomena result from

calming the breath by way of Concentration.

This form of

CONCENTRATION is Tranquillity Meditation.

It contrasts with

INSIGHT MEDITATION, the Practice that leads to Insight;

the DIRECT PATH

to

Intuitive Insight (Vipassana ), which

Bypasses The Highest Stages of Tranquillity Meditation.

To develop Insight, the meditator may take as object the breathing or

any other phenomena that goes on throughout the course of the

breathing cycle. The finer the phenomenon the more finely he will

discern it and consequently the finer his breathing will become. Thus a

person practising this stage in Anapanasati can be said to be “calming

the Bodily Formation”.

Through the

DEVELOPMENT of INSIGHT,

the breathing becomes progressively finer in proportion to

the fineness of the object taken for scrutiny.

95

In the beginning, when there is no scrutiny, the

breathing is naturally gross.

When the nature of the breathing

IS SCRUTINISED

it immediately tends to become Calm.

When the Primary Elements;

Earth, Water, Fire and Air,

which are connected with the breathing,

ARE SCRUTINISED

the Breathing becomes Calmer still.

With

THE SCRUTINISING

of Derived Matter (Upadaya-rupa);

that is;

The various characteristics and properties

derived from and which are more subtle

than the primary elements,

the Breathing becomes even Calmer.

When both Primary Elements and Derived matter

ARE SCRUTINISED

in terms of dependence of the latter on the former;

the Breathing enters a still Calmer stage.

When the Non-physical (arupa) such as

Space, Consciousness and so on

IS SCRUTINISED

the Breathing becomes Calmer still.

When both the Physical and the Non-physical

(rupa-arupa)

ARE SCRUTINISED

in terms of their Differences,

Inter-relationships and so on,

the Breathing becomes More Subtle still.

96

When the Conditions (paccaya)

determining the physical and the non-physical;

otherwise Mind and Matter

(nama-rupa)

ARE SCRUTINISED

with such fineness as to penetrate clearly

into the mode and conditions of their arising,

the Breathing becomes even More Subtle.

And when the

IMPERMANENCE,IMPERMANENCE,IMPERMANENCE,IMPERMANENCE, UNSATISFACTORINESS andUNSATISFACTORINESS andUNSATISFACTORINESS andUNSATISFACTORINESS and

NON NON NON NON----SELFNESS of SELFNESS of SELFNESS of SELFNESS of

Mind and Matter

are DISCERNED,

the Breathing becomes

Even More Subtle and Calm.

This developing of INSIGHT following on CONCENTRATION; this

CLOSE SCRUTINY aimed at Intuitive Insight, Renders the Breathing…

Progressively …More and More Calm.

The way of INSIGHT [vipassana] is Distinctly Different from that of

straight-out CONCENTRATION (such as the undiscerning

mindfulness on breathing of the earlier Stages), which leads only to

Tranquillity [samatha].

97

CHAPTER THREECHAPTER THREECHAPTER THREECHAPTER THREE

CHANGE OVER POINTCHANGE OVER POINTCHANGE OVER POINTCHANGE OVER POINT

OOOOOOOONNNNNNNNEEEEEEEE WWWWWWWWAAAAAAAAYYYYYYYY

The practice so far is a method for the meditator

who practises Tranquillity Meditation

Intending it as a vehicle for

The Practise of Insight Meditation.

The changing point in connection with the whole practice now needs to

be noted.

For the Samatha practitioner who has reached this Fourth Stage and

wishes to carry on through all the Sixteen, he should continue practising

CONCENTRATION until he attains the highest stage of Tranquillity

Meditation; the Fourth Absorption (catuttha jhana), thence continue

onto practise successively the various stages. To realise the climax of his

practice, he should carry on to practise the Last SET (Set Four), which

deals with the contemplation of Impermanence, Unsatisfactoriness and

Non-selfness.

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The CHANGE-OVER to Insight

For the Samatha practitioner who wishes to Develop Insight

immediately and directly:

He should at this point

CHANGE

His concentration on breathing

TO SCRUTINISING

Mind and Matter

in terms of their

IMPERMANENCE IMPERMANENCE IMPERMANENCE IMPERMANENCE UNSATISFACTORINESS UNSATISFACTORINESS UNSATISFACTORINESS UNSATISFACTORINESS

and NONNONNONNON----SELFNESSSELFNESSSELFNESSSELFNESS

Then by this

POWER OF SCRUTINY

He proceeds directly to the

Contemplation of nama rupa

HIS FINAL GOALHIS FINAL GOALHIS FINAL GOALHIS FINAL GOAL: : : : CESSATION OF SUFFERING.CESSATION OF SUFFERING.CESSATION OF SUFFERING.CESSATION OF SUFFERING.

To serve as a basis for Insight

He now needs to develop

Concentration of a Different Nature.

The

CONCENTRATION

he needs now is of a

MOMENTARY NATUREMOMENTARY NATUREMOMENTARY NATUREMOMENTARY NATURE

known as

MOMENTARY CONCENTRATION.MOMENTARY CONCENTRATION.MOMENTARY CONCENTRATION.MOMENTARY CONCENTRATION.

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The Method of Insight in Brief

We are concerned with the following two methods of Mental

Development:

1. Samatha (tranquillity) and 2. Vipassana (insight).

[1] Samatha-yanika:

A person who has first developed tranquillity, and after having

established himself in either Access* Concentration or Full

Concentration,…

[*Note: Access (or "neighbourhood") concentration (upacara-samadhi) is

that degree of mental concentration that approaches, but not yet

attained the full concentration (appana-samadhi) of the first absorption

(jhana). It still belongs to the sensuous plane (kamavacara) of

consciousness, while the jhanas belong to the fine-material plane

(rupavacara).]

…subsequently contemplates the Five Groups of Grasping, is called a

Samatha-yanika, "one who has Tranquillity as his vehicle". The scriptural

text says:

"Herein, a certain person first produces Access Concentration or Full

Concentration; this is Tranquillity. He then applies Insight to that

Concentration and to the mental states associated with it, seeing them as

Impermanent (anicca), Unsatisfactory (dukkha) and Non-self (anatta); this

is Insight".

In the Visuddhimagga, too, it is said: "He whose vehicle is Tranquillity

should first emerge from any fine-material or immaterial jhana, except

the base consisting of neither-perception-nor-non-perception, and he

should then discern, according to characteristic, function, etc., the jhana

factors consisting of applied thought, etc., and the mental states

associated with them". (Path of Purification, XVIII,3)

[2] SuddhaVipassana yanika: [also as sukkha vipassana yanika.]

However, he who has neither produced Access Concentration nor Full

Concentration, but from the very start applies Insight to the Five Groups

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of Grasping, is called suddha vipassana yanika, "one who has Pure Insight

as his vehicle". As to his method of attaining Insight, it is said in the

same Commentary to the Dhammadayada Sutta:

"There is another person, who even without having produced the

aforesaid Tranquillity, applies Insight to the Five Groups of Grasping,

seeing them as Impermanent (anicca), Unsatisfactory (dukkha) and Non-

self (anatta)".

In the Visuddhimagga, too, it is said thus, "One who has Pure Insight as

his vehicle, Contemplates the Four Elements".

In the Susimaparibbajaka Sutta of the Nidanavagga Samyutta, too, it is said

by the Buddha:

"First arises the knowledge comprehending the actual happening of

things and afterwards arises the knowledge realising Nibbana (nibbane

nana)".

When Purification of Conduct has been established, the meditator who

has chosen Pure Insight as his vehicle should endeavour to Contemplate

the body-and-mind (nama-rupa). In doing so, he should Contemplate,

according to their characteristics, [Literally: "according to their true nature

and function."] the Five Groups subject to Grasping, that is, the Body and

Mental Processes that become evident to him in his own life-continuity

(at his own Six Sense Doors).*

[*This method of meditation aims at "knowledge by direct experience",

resulting from mindfulness directed towards one's own body and

mental processes. It is for this reason that here express mention is

made of "one's own life continuity". Having gathered the decisive

direct experience from the contemplation of his own body and mind,

the meditator will later extend the contemplation to the life-processes

of others, by way of inference. See, in the Satipatthana Sutta, the

recurrent passage: "contemplating the body, etc., externally".]

Insight must, in fact, be developed by noting, according to their specific

and general characteristics*…

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[*The Sub-commentary: "Things in their true nature (paramattha

Dhamma) have two characteristics or marks: specific characteristics and

general characteristics. The understanding of the specific

characteristics is knowledge by experience, while the understanding of

the general characteristics is knowledge by inference". The specific

characteristic, for instance, of the element of motion (vayo-dhatu) is its

nature of supporting, its function of moving; its general characteristics

are impermanence, etc. ]

… the body and mental processes that become evident at the Six Sense

Doors. At the beginning of the practice, however, it is difficult to follow

and to note clearly all body and mental processes that incessantly appear

at the Six Sense Doors. The meditator should first note the perfectly

distinct process of touch, perceived through the door of body sensitivity,

as in;

INSIGHT MEDITATION INSIGHT MEDITATION INSIGHT MEDITATION INSIGHT MEDITATION one NOTES NOTES NOTES NOTES what is DISTINDISTINDISTINDISTINCTCTCTCT.

When sitting, there occurs the body process of touch by way of the

sitting posture and through touch sensitivity in the body. These

processes of tactile sensitivity should be noted as "sitting… touching…," and so

forth, in due succession. As a case in point, at the seated meditator's

abdomen, the tactile process of body motion (that is, the wind, or

vibratory element) which has breathing as its condition, is perceptible

continuously as the rise (expansion) and fall (contraction) of the

abdomen. That too should be noted as "rising, falling," and so forth.

While the meditator is thus engaged in noting the element of motion

which impinges continuously on the door of body sensitivity in the

abdomen, it becomes evident to him in its aspects of stiffening, of

vibrating, and of pushing and pulling. Here:

The aspect of stiffening shows the motion element's characteristic

nature of supporting;

The aspect of vibrating shows its essential function of movement and

The aspect of pushing and pulling shows its manifestation of

impelling.

102

Hence the meditator, noting the tactile body process of rise and fall of

the abdomen, accomplishes the observation of the body process (rupa), by

getting to know the characteristic nature, etc., of the element of motion.

Later when he has accomplished the observation of mind (nama) and the

observation of both body and mind (nama-rupa), he will also come to know

the general characteristics of the processes concerned, their;

Impermanence, Impermanence, Impermanence, Impermanence, Liability to Suffering, and Their being Void of a Self.Liability to Suffering, and Their being Void of a Self.Liability to Suffering, and Their being Void of a Self.Liability to Suffering, and Their being Void of a Self.

Those who are practising Vipassana Meditation goes on to develop the

knowledge of nama and rupa, and the three characteristics of existence,

anicca, dukkha and anatta.

He should proceed by contemplating continuously the sensations, such

as “seeing, hearing, touching, knowing (mind consciousness), etc.,

occurring at the six sense doors.

When Vipassana samadhi is sufficiently strong he will be able to carry

on the contemplation continuously day and night without any physical

or mental strain.

At this stage, it will be distinctively perceived, as a matter of course, that

at every moment of Contemplation, body and mind (rupa and nama) are

blended together and arising in pairs. It will be also clearly perceived that

this is but a Process of Cause and Effect.

At every moment of contemplation as both the object of sensation and

mind-consciousness disappear, it will also be appreciated that all are

Impermanent, and that they are all without any Pleasantness and

Dependability; and also that they are merely a Natural Process of Arising

and Passing Away of things which do not constitute “atta”, an enduring

entity or a soul.

When the full knowledge of this phenomenal existence; anicca, dukkha

and anatta is accomplished, there will arise the Insight knowledge of

“magga and phala”, which will carry him on to the actual realisation of

Nibbana.

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‘Yoking’ Samatha to Vipassana

Mahasi Sayadaw

The Four Foundations of Mindfulness "What, Bhikkhus, is the path of Right Mindfulness? In this Teaching, a

Bhikkhu dwells contemplating the body (material aggregates), which is

impermanent, painful, uncontrollable, ugly, unpleasant.

He perceives it merely as impermanent, painful, uncontrollable, ugly,

unpleasant corporeality or material aggregates.

To perceive thus, he dwells intensely ardent, mindful and rightly

comprehending, having overcome covetousness and grief for the world

of corporeality or the world of the five aggregates; such covetousness and

grief are liable to arise unless rightly comprehended.

He dwells contemplating feelings merely as feeling, impermanent,

painful, uncontrollable, etc.

He dwells contemplating mind, noting it merely as a process of thinking

and of consciousness, impermanent, painful, uncontrollable, etc.

He dwells contemplating mind-objects, noting them merely as

phenomena of seeing, hearing, etc., impermanent, painful,

uncontrollable, etc.

To perceive thus, he dwells intensely ardent, mindful and rightly

comprehending having overcome covetousness and grief for the world of

feelings, the world of mind, the world of mind-objects, in other words

the world of the five aggregates. Bhikkhus, being mindful thus so as to

comprehend rightly is called Right Mindfulness".

These are the Buddha's words beginning the Four Foundations of

Mindfulness (Right Mindfulness).

[In addition all body movements involved in going forward or

going back, looking straight on or looking about, bending or

stretching the limbs, should be noted].

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Insight Momentary Concentration

(vipassana khanika samadhi)

In elaborating the need for Samatha practitioners to change to Vipassana

in order to develop the correct path to eradication of defilements,

Mahasi Sayadaw further advised: Yogis continue with the practice and

note the Four Great Primaries as they arise and manifest. As momentary

concentration develops by ardent noting the hindrances are also

overcome. This momentary concentration, has the capacity in

overcoming the hindrances and producing tranquillity.

For purposes of Insight Meditation (vipassana), the term vipassana

khanika samadhi or Insight momentary concentration have been used to

describe the developing vipassana concentration.

In the Visuddhi Magga, vipassana khanika concentration is mentioned as

khanika cittakaggata. In its sub-Commentary, it is referred to as

khanamattahitiko samadhi, etc. Thus, based on the authority of the

Commentary and the sub-Commentary, we have employed the term

vipasanna khanika samadhi to describe this momentary concentration

which is by virtue of identity, access concentration.

As stated above, if contemplation of corporeality is accomplished by

taking note of them as they arise, in accordance with the section on body

postures, clear comprehension and attention to elements, momentary

concentration which is also termed vipassana khanika concentration is

developed. And together with it, Insight knowledge (vipassana ñana),

which is also known as vipassana sammaditthi, Insight of Right View, is

developed.

In addition, according to the section on Contemplation of Feelings, in

the Maha Satipatthana Sutta, mindfulness of feelings, mindfulness of the

mind and mindfulness of mental objects (dhammas) at the moment of

their arising will lead to development of momentary concentration and

Insight Knowledge. Further contemplation of the Four Primary

Elements will be complemented by discernment of 18 elements, 12 bases

(ayatanas), 5 aggregates and of rupa and nama.

105

Without contemplation of body, feelings, mind and mental objects

(dhammas), it is neither possible to develop insight knowledge nor

knowledge pertaining to the Noble Path and Fruition.

It is very clear, therefore, that mere learning of the definition and

classifications of nama and rupa, and reflecting on them without

actually noting them as they arise within one's body, will not be

sufficient to enable the development of Right View, i.e. Insight

knowledge or knowledge pertaining to the noble path.

Thus, in developing Right View and Right Mindfulness leading to

Insight Knowledge, there must be ardent mindfulness with clear

comprehension.

• Clear comprehension of every body movement.

• Clear comprehension of every action of the mind.

• Clear comprehension of every feeling; good, bad or indifferent

(whichever becomes manifest),

• Clear comprehension of every mental object (Dhamma) as it

appears.

The Buddha also explained concentration pertaining to samatha

meditation: "What, Bhikkhus, is Right Concentration? Here, in this

Teaching, the Bhikkhu who is detached from all desires (greed) and

other unwholesome things, enters into the first stage of absorption

which is accompanied by thought-conception (vitaka) and discursive

thinking (vicara), is filled with rapture (piti) and happiness (sukha). Born

of detachment from unwholesome thoughts, he enters into the four

stages of absorption (jhana). This concentration involved in the four

stages of absorption (jhana) is defined as the path of Right

Concentration.

Here, absorption (jhana) basically means not allowing the mind to

wander about but having it fixed on a single object to remain

tranquillised. According to the suttas, there are four types of jhanas:

106

First jhana: The Five Factors, namely:

• Vitakka; directing the mind towards an object, or thinking of

the meditation object;

• Vicara; repeated investigation on the object which has

manifested;

• Piti; rapture or thrilling joy;

• Sukha; happiness or pleasant feeling;

• Ekaggata; one-pointedness of calm mind.

These Five Factors constitute the first jhana.

Second jhana: After the fading away of vitakka and vicara, only three

factors remain: piti, sukha and ekaggata; to form the second jhana.

Third jhana: Then, without piti, the two factors; sukha and ekaggata

constitute the third jhana.

Fourth jhana: In the fourth jhana, sukha is replaced by upekkha

(equanimity) so that upekkha and ekaggata form the two factors of

the fourth jhana.

These four types of jhanas may be higher lokiya (mundane) jhanas also

known as rupavacara and arupa-vacara jhanas or lokuttara (supramundane)

jhana accompanied by the noble path consciousness.

• The lokuttara jhana samadhi is the path of noble Right

Concentration proper,

• the lokiya jhana samadhi may be classed as the path of Right

Concentration if it forms the basis for the development of

Vipassana.

In view of such consideration, definitions given in the teachings on

Right Concentration in terms of the four jhanas should be regarded as a

superlative method of description. Access concentration, although

described in an inferior way, may also be taken as the right

concentration which can accomplish the purification of mind. The

access concentration has the same characteristics of suppressing the

107

hindrances as the first jhana. They are similar too in having the same five

factors of jhana; vitakka, vicara, piti, sukha and ekaggata.

Jhana also means closely observing an object with fixed attention.

Concentrated attention given to a selected object of meditation such as

respiration for tranquillity concentration gives rise to samatha jhana;

whereas noting the characteristic nature of rupa, nama and

contemplating on their impermanence, unsatisfactoriness and

insubstantiality brings about vipassana jhana. Summarised below are

notes for easy reference:

Close observation with fixed attention is called jhana. There are two

types of jhana: samatha jhana and vipassana jhana.

Fixed attention to develop only tranquillity is called samatha jhana.

Contemplating on the three characteristics constitute vipassana jhana.

There are three kinds of samadhi (concentration): momentary, access and

absorption (or fixed) concentration.

The momentary concentration mentioned here refers to the fairly calm

state before access concentration is attained in the course of meditating

upon tranquillity meditation objects (samatha kammathana objects) and

also to the vipassana samadhi.

As explained above, of these two, the vipassana samadhi is also access

concentration because it has the same characteristic of suppressing the

hindrances as access concentration. When vipassana concentration

becomes strongly developed, it can keep the mind well-tranquillised just

like absorption concentration. This has been clearly borne out by the

personal experiences of the yogis practising Satipatthana meditation.

When vipassana khanika samadhi occurs uninterrupted with nama and

rupa as its meditative objects, maintaining tranquillity in a single mode at

a stretch and not being overcome by opposing defilements, it fixes the

mind immovably as if in absorption jhana.

108

Accordingly, a person engaged in samatha meditation and intent on

developing himself up to the path and fruition stage, should endeavour,

if possible, to reach the first jhana or the second, the third, the fourth or

all the four jhanas. And when having any of them, he should train

himself to maintain them and be skillful with them.

Failing, however, to reach the jhanic stage,

he should strive to bring about

the access concentration

in the neighbourhood of jhana.

The vipassana yanika, on the other hand,

who begins with contemplation on nama and rupa

such as the four primaries,

should try to become established in

vipassana khanika samadhi

or

momentary concentration

which is capable of suppressing the hindrances

similar to access concentration.

When fully established thus, the series of insight knowledge will arise

beginning with the analytical knowledge concerning nama and rupa

(namarupa pariccheda ñana). Thus access concentration and vipassana

khanika samadhi are also to be regarded as the path of Right

Concentration.

But by having the attention dispersed over many objects or having it

fixed on objects which are not easily discernible, concentration takes a

long time to come about. Confining to limited objects which can be

distinctly noted will facilitate and hasten the development of momentary

concentration.

At this juncture of the changeover from samatha meditation to vipassana

meditation; those yogis who have not as yet attained to full absorption

(apana samadhi) but have attained to access concentration or near to

access concentration, therefore, are instructed to start with noting vayo

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dhatu, the characteristics of which are stiffness, pressure, motion

becoming evident in the region of the abdomen.

As the abdomen rises, note 'rising'; as it falls, note 'falling'. Begin by

noting just these two movements, rising and falling, but this does not

comprise all that has to be done. While noting the rising and falling of

the abdomen, if thinking arises, note that too as 'thinking' and then go

back to noting rising and falling. If some painful feeling appears in the

body, note that too. When it subsides or when it has been noted for

sometime, go back to rising and falling. If there is bending, stretching or

moving of the limbs, note 'bending', 'stretching' or 'moving'. Whatever

bodily movement there is, note it. Then revert to the 'rising' and 'falling'

of the abdomen. When you see or hear anything clearly, note 'seeing' or

'hearing' for some moment and then return to 'rising' and 'falling'.

[For basic detailed instructions on Vipassana meditation read Satipatthana Vipassana

Third Ed. By Jinavamsa Bhikkhu].

By thus taking note of every phenomenon attentively, the mind becomes

distinctly calm and concentrated. At every moment of awareness, the

object observed (rupa) will appear separately from the mind (nama) that

cognizes it. This awareness is the beginning of development of special

vipassana ñana (insight knowledge) which distinguishes nama from rupa

by virtue of the concentrated, calm mind. By such noting the yogi is

beginning to develop momentary concentration.

How Jhana Based Yogi Develop Insight In samatha meditation, when the yogi strives till attainment of jhana, the

knowledge that accompanies the jhanic concentration is jhana

sammaditthi, which is essential for purification of mind and as jhanic basis

for vipassana meditation. Employing the jhana one has attained as a base,

the yogi emerges from the jhanic state and starts contemplating the

mental states involved at the moment of jhanic attainment, namely,

vitakka, vicara, piti, sukha, ekaggata, phassa, cetana, manasikara, etc. These

mental states become very clear to him, so also the physical states on

which jhana depends. Each moment of their existence presents itself

clearly, followed at once by its dissolution. He knows easily that because

of incessant passing away, it is just impermanent, unsatisfactory and ego-

less phenomenon.

110

The yogi alternately goes into jhanic state and emerges from it to

contemplate on the mental and physical phenomena involved in it.

While he repeats this alternate performance several times, the vipassana

maggas become strongly developed, soon leading to the realisation of

ariya magga nana.

The possibility of such realisation is described thus in the Jhana sutta,

Navaka Nipata of Anguttara Pali text [Book of Nines 9:36]: "Bhikkhus, in

this Teaching, the Bhikkhu enters and stays in the first jhana. When he

rises from that state, he contemplates on the physical body, feeling,

perception, mental formations and consciousness that exist during the

jhanic moment and he sees them as transitory, painful and insubstantial.

Seeing thus he stays with the vipassana knowledge so gained and attains

the arahantta phala state, the cessation of all asavas".

This is how a jhana based yogi attains the Ariyan Path by Vipassana

meditation on jhanic mind and mental concomitants, and nama, rupa

phenomena that actually have arisen and passed away in his own body-

continuum. Here, serious consideration should be given to the fact that

it is not mere reflection on what one has learnt from books, but actually

watching and seeing the phenomena of arising and perishing away of

rupa and nama as it actually happens inside his body-continuum.

It is obvious, therefore, that just as jhana based yogi, after entering into

and rising from jhanic states, have to meditate on the arising and passing

away of mental states, etc., that have actually occurred in the immediate

preceding moment, so also yogis not endowed with jhana, have to

contemplate on the arising and passing away of sensuous desires, etc., as

they happen in the immediate preceding moments.

It is indeed very clear. Therefore, yogis should note that true vipassana

ñana cannot be developed by mere reflection on book knowledge learnt

by rote; it can be developed only by watching closely every action of

touching, thinking, hearing, seeing, smelling, in one's own body-

continuum and discerning the phenomena of their arising and passing

away as it happens in the immediate preceding moment.

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Contemplating on Miscellaneous Volitional Activities In a further development in the practice employed by a jhana based yogi;

he enters into the jhanic states and arising from it, he meditates, as

already explained, on jhanic mind and mental states, and rupa, whatever

becomes easily discernible. He then directs his attention to acts of

touching, seeing, hearing, as they occur. This is known as contemplation

on miscellaneous volitional activities, and is the same method employed

by sudda vipassana yanikas (yogis devoid of jhanic attainments). The

difference lies in his utilising his jhanic attainments as a base for Insight

meditation and in the ease in which he can accomplish the task of

contemplating rupa and nama, wherever they make their appearance, by

virtue of the firm base of his jhanic concentration. These are the only

differences between the two methods.

When fatigue overtakes the yogi by contemplating on the miscellaneous

objects that appear at the sense-doors, he reverts back to the jhanic state.

After gaining recuperation there, he goes on with the contemplation of

rupa and nama wherever they appear. In this way, based on his jhana, he

develops vipassana ñana until it is strong enough to lead him to

realisation of Nibbana through ariya magga ñana.

This method of contemplation is described in exposition on

Dwedhavittakka sutta in the Commentary to Mula Paññasa as follows:

In these words the Buddha talked about the time when as a Bodhisatta,

he developed insight meditation based on jhana. Truly, when both

samadhi and vipassana of a yogi are not yet fully mature, if he sits very

long developing insight meditation, fatigue overwhelms him, there is

burning sensation in the body as if flames are bursting, sweat oozing out

from the armpits, he feels as if hot steamy gas is rushing forth from the

top of his head. The tortured mind twitches and struggles. The yogi

reverts to the jhanic state to reduce the mental and physical strain to get

relief from them, and thus refreshing himself, he returns to the task of

meditation. By sitting long at it he again fatigues himself. Then he seeks

relief once more by re-entry into jhanic state. Indeed, he should do so.

Entering the jhanic state is greatly beneficial to vipassana meditation.

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This is how miscellaneous volitional activities are used as objects for

meditation starting with jhana, which the yogi maintains as his base.

Yogis, not endowed with jhana, contemplates only on the miscellaneous

volitional activities such as touching, thinking, hearing, seeing, etc.

When fatigue overtakes them while doing so, they cannot, of course,

seek relief by entry to jhanic state. They revert to the limited objective of

noting the rise and fall of the abdomen (or the in and out-breathing). By

limiting the object of meditation, mental and physical fatigue and strain

are alleviated.

Thus refreshed, they go back to the continuous observation of the

miscellaneous volitional activities. In this way, when vipassana samadhi

ñana becomes strengthened, the yogi can engage himself in continuous

meditation day and night without physical or mental discomfort or

distress. The mental formations and objects seem to arise in the mind by

themselves. With effortless mindfulness, the process of knowing the

reality as it is flows on smoothly. The truth about anicca, dukkha, anatta

dawns upon him spontaneously.

As this knowledge gains pace and gathers speed, both the sense-objects

and the knowing mind plunge into the state of dissolution and

cessation. This is rushing head-long into Nibbana by means of the Noble

Path, ariya magga.

Beginning of Vipassana Magga A samatha yanika yogi has to develop samatha samadhi (either of the two

basic paths, access concentration or absorption concentration) as his

base first before he starts on vipassana meditation.

Suddha vipassana yanika, on the other hand, accomplishes this basic

momentary concentration (samadhi magga) while contemplating on the

four primaries, etc., by virtue of fixed attention being placed on every

sense-object under contemplation. Then the mind does not wander to

other objects. When solely occupied with the task of contemplation, the

mind gets purified and after this purification of mind, every act of

contemplation is development of vipassana Insight knowledge thus

maturing vipassana magga.

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How Vipassana Pañña Maggas are Developed Knowing the sense-object under contemplation according to its true

nature is Right View (sammaditthi magga). Just after attaining the purity

of mind, knoweldge, which is capable of distinguishing the sense-objects

from the knowing mind, arises. This clear knowledge of discerning nama

and rupa distinctly as they really are constitutes the Purification of View.

This is followed by discernment of the nature of cause and effect while

in the course of contemplation. There is bending because of the desire to

bend, stretching because of the desire to stretch, movement because of

the desire to move. One sees because there is the eye and the object to

see. One hears because there is the ear and the sound to hear. There is

wealth because of good kamma, etc., thus discerning clearly the Law of

Cause and Effect as it truly is.

As meditation continues, the yogi discerns with each noting the

origination as well as the dissolution of every phenomenon. This results

in his realisation of the truth of impermanence with respect to both the

sense-object and the knowing mind. This phenomenon of incessant

arising and passing away without any break leads to the conviction that it

is all fearful suffering, unpleasant suffering, mere insubstantiality, not

amenable to one's will or control. Such clear conviction constitutes the

path of Right View (sammaditthi magga).

Therefore, the Buddha had said that knowledge of the real Truth of

Suffering (First Noble Truth) is the path of Right View. When the Truth

of Suffering is discerned at the contemplation of arising phenomena, the

three characteristics of existence; anicca, dukkha and anatta, the task of

comprehending the other Three Noble Truths is accomplished. Bending

the mind to know the true nature of nama and rupa, their origination

and dissolution by way of the three characteristic of anicca, dukkha and

anatta constitutes the path of Right Thought (samma sankappa).

The two paths of Right View and Right Thought are grouped together as

the path of insight (pañña magga). The three paths of Right

Concentration, explained before, when added to these two paths of

insight, form the five paths which are classified as the task force maggas

(karaka maggas).

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These maggas are responsible for accomplishing the task of noting and

knowing every phenomenon. Hence, they are termed the task force

maggas (karaka maggas) in the Commentary.

Sila magga, comprising of Right Speech, Right Action and Right

Livelihood, has been established even before meditation starts and they

remain firm, getting purer during the course of meditation. With these

three maggas, the combined total of eight maggas known as the

pubbabhaga maggas are being developed with each noting of every

phenomenon.

Jhana in Vipassana by Mahasi Sayadaw

The technical interpretation of jhana is absorption; increasingly

advanced and subtle state of concentration on a specific object with

mind aware and increasingly pure.

Development of jhana arises from the temporary suspension of the five

hindrances (nivarana) through the development of five mental factors

known as: vitaka (directed thought), vicara (evaluation), piti (rapture),

sukha (pleasure) and ekaggatarammana (singleness of preoccupation).

This concentration named jhana develops from an initial stage known as

the first stage or first jhana culminating into the fourth stage or fourth

jhana; each a deepening experience of absorbing concentration.

Further development of the four rupa (mundane) jhanas takes the mind

to the experience of the four arupa (supramundane) jhanas. The jhanas

are only a means, not the end. It was because they made this their end of

their teaching that the Bodhisatta Gotama rejected the doctrines of his

earlier two teachers; Alara Kalama and Uddaka-Ramaputta.

In samatha meditation, when the yogi strives till attainment of jhana, the

knowledge that accompanies the jhanic concentration is jhana

sammaditthi, which is essential for purification of mind and as jhanic basis

for vipassana meditation.

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Employing the jhana, one has attained as a base, the yogi

emerges from the jhanic state and starts contemplating the

mental states involved at the moment of jhanic attainment,

namely; vitakka, vicara, piti, sukha, ekaggata, phassa, cetana,

manasikara, etc.

Insight-meditation (vipassana) and jhana have some characteristics in

common. When the practice of mindfulness is well established at the

exploratory stage (sammasana nana) there are:

• conception of object (vitaka),

• repeated reflection (vicara),

• joy (piti),

• happiness (sukha), and

• concentration of attention (ekaggatarammana or samadhi).

Thus, whenever the yogi observes any phenomenon, his insight-

meditation is somewhat like the first jhana with its five characteristics.

When the yogi gains insight knowledge of the arising and passing away

of all phenomena, he is barely aware of an arising object without thought

perception or reflection. He has intense joy, rapture and

tranquillity. So his meditation is somewhat like the second jhana with

its three attributes.

The disappearance of the light, etc., (upakkilesa: defilements of the mind)

marks an advance in the insight knowledge of the arising and passing

away of phenomena. Then there is no joy but happiness is very intense.

The mind is tranquil and free from distractions. The yogi shares the

joy and the one-pointedness of mind that are characteristics of the

third jhana.

The higher levels of insight knowledge such as "bhanga nana" wherein the

yogi sees only the passing away of phenomena usually have nothing to do

with joy. They are characterized by equanimity and one-pointedness of

mind. The former is especially pronounced in the sankhar’upekkha nana.

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At this stage the insight-meditation is akin to the fourth jhana with its

two attributes of equanimity and one-pointedness of mind.

These characteristics which the insight-meditation has in common with

jhana often leads to self-complacency which is an obstacle to spiritual

progress. So in meditation it is necessary to note these unusual

experiences and reject them.

Momentary Concentration: A Brief Explanation

In Vipassana, there is only a need to cultivate mental concentration up to

a degree that is sufficient to ensure a steady, undistracted mindfulness

(sati). That stage is known as Momentary Concentration, which is

capable of making the mind alert and receptive. This is then used to

develop a continuous and very perceptive mindfulness of everything that

comes up before the conscious mind, whether from internal or external

sources. This is a full, continuous, and fully conscious exercise involving

all mental activities.

One whose vehicle is insight, vipassanayanika requires only a stage of

concentration less than that needed for the attainment of jhanas and

may never develop jhana at all. This needed concentration is called

Momentary Concentration attained through constant and uninterrupted

mindfulness of the mind-body processes. [U Ko Lay – A Manual of Vipassana]

Despite its name, Momentary Concentration does not signify a single

moment of concentration amidst a current of distracted thoughts.

Rather, it denotes a dynamic concentration which flows from object to

object in the ever-changing flux of phenomena, retaining a constant

degree of intensity and collectedness sufficient to purify the mind of the

hindrances.

Momentary Concentration arises in the samathayanika yogi

simultaneously with his post-jhanic attainment of insight, but for the

vipassanayanika it develops naturally and spontaneously in the course of

his insight practice without his having to fix the mind upon a single

exclusive object.

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Thus the follower of the vehicle of insight does not omit

concentration altogether from his training, but develops it in a

different manner from the practitioner of serenity.

Skipping over the jhanas, he goes directly into contemplation on the five

aggregates, and by observing them constantly from moment to moment

acquires Momentary Concentration as an accompaniment of his

investigations. This Momentary Concentration fulfills the same function

as the basic jhana of the serenity-vehicle, providing the foundation of

mental clarity needed for insight to emerge.

In terms of a light beam example as used in describing samatha

concentration, here the light beam is not narrowed down to a single fine

point; it is used as a broader Light Field which is powerful and finely

focused and which Follows and Illuminates whatever is happening at any

moment.

Thus in this mode of sukha vipassana yanika, concentration is

not developed to produce the jhanic stage, but to produce

mindfulness (sati) to the highest possible state so as to be

mindfully aware of all the physical and mental phenomena as

they arise; as they are happening. One can then directly discern

and experience, without distortions and delusions, their true

nature.

The importance of Momentary Concentration in the vehicle of insight is

testified to both by the classical Theravada exegetical literature and by

modern exponents of the “dry Vipassana’” approach.

The Visuddhimagga, in its discussion of Mindfulness of Breathing, states

that “at the actual time of Insight, Momentary Unification of the mind

arises through the penetration of the Characteristics of Existence”. Its

Commentary, the Paramatthamanjusa, defines the phrase “Momentary

Unification of the mind” as concentration lasting only for a moment,

stating: “For that too, when it occurs uninterruptedly on its object in a

single mode and is not overcome by opposition, fixes the mind

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immovably, as if in absorption”. The same work contains several other

references to Momentary Concentration.

“…Supramundane Concentration and Insight are impossible without

mundane Concentration and Insight to precede them; for without the

Access and Absorption Concentration in one whose vehicle is Serenity,

or without the Momentary Concentration in one whose vehicle is

Insight,…. Supramundane can never be reached”.

A concise description of the way Momentary Concentration arises is

presented by the Venerable Mahasi Sayadaw. The Sayadaw explains that

a meditator begins the Development of Insight by attending to the

diverse Mental and Bodily processes that become manifest to him,

making the tactile process of the rising and falling of the abdomen his

basic object of mindfulness.

At first, during the early part of his practice, his mind tends to be

distracted by wandering thoughts, but with time his thought process of

noticing becomes well concentrated. When he can notice the objects

that appear continuously, undisturbed by hindrances, his practice has

arrived at Momentary Concentration:

While thus practising the exercise of noticing with ‘unhindered mind’,

the noticing mind will get more close to and fixed at whichever object is

noticed, and the act of noticing will proceed without break. At that time

there arises in him, in uninterrupted succession, ‘the Concentration of

mind lasting for a Moment’, directed to each object noticed.

The Sayadaw holds that this Momentary Concentration claims the place

of Purification of mind in the dry insight worker’s course of

development. He states that though it “has only Momentary Duration,

its power of resistance to being overwhelmed by opposition corresponds

to that of Access Concentration.

Momentary Concentration is thus, in Contrast to Jhanic

Concentration, a Fluid Type of Mental Collectedness consisting in the

Uninterrupted Continuity of Thoughts Engaged in Noticing the

Passing Succession of Objects.

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Its objects are varied and changing but its

FORCE OF CONCENTRATION

REMAINS CONSTANT.

This Force Fixes the mind ON the Object

As though fixing it in Absorption,

Holding the Hindrances at bay and

Building up Power of Mental Purification.

For this reason Momentary Concentration can be understood as

implicitly included in Access Concentration in the Standard definition

of Purification of mind as consisting in Access and Absorption. (A Critical Analysis of the Jhanas…Dr. Henepola Gunaratana.)

A word on Momentary Concentration from

Achaan Dhammadaro There are three kinds of concentration developed in meditation. Two of

them are developed on the Path to Absorption (jhana) and these are

Access and Full Absorption Concentration. Each of these is developed

by fixing the mind one-pointedly on a single meditation object.

Such meditations include visualisation of fixed forms, colours, or

concentrating the mind on one particular Feeling like Loving-kindness.

When Access and Absorption Concentration are developed, Bliss and

Tranquillity arise, the meditator is fully Absorbed in the object, and no

hindrances can disturb him.

This provisional eradication of defilements is a state free from desire,

aversion and confusion, lasts only so long as the meditator keeps the

mind on the meditation object. As soon as the mind leaves its

Absorption in the object, Bliss disappears and the mind is again beset by

the flow of defilements.

There is additionally a danger of this fixed concentration. Since

it does not generate wisdom it can lead to Clinging to Bliss or

even Misuse of the Powers of Concentration, thereby actually

increasing defilements.

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The third kind of concentration is what is referred to in the Eightfold

Path as Right Concentration or Perfect Concentration. This is

Concentration developed on a Moment-to-Moment Basis in Insight

Meditation. Only Moment-to-Moment Concentration following the

Path of mindfulness leads to the destruction of defilements.

This concentration is not developed by fixing the mind

motionless to one object, but by being mindful of the changing

bodily sensations, feelings, consciousness, and mind objects.

When properly established in

the inner body and mind,

Moment-to-Moment Concentration

leads to

the Destruction of the Rounds of Rebirth.

Through this Concentration

We develop the ability to see clearly the Five Aggregates of

Form, Feeling, Perception, Volition and Consciousness;

conventionally called

Men and Women.

Developing Moment-to-Moment Concentration There are two important points to make. First:

It is through the

FEELINGS

arising from Contact

at each of the Sense Doors

that we develop Insight.

The Aggregate of Form is the basis for the development of Moment-to-

Moment Concentration and the Resulting Wisdom.

Therefore we must be mindful of the Sensations or Feelings

arising from Contact at the Eye, Ear, Nose, Tongue, Body and

Mental Sense Bases.

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The Second important point is that CONTINUITY is the secret of

Success in meditation.

The meditator must strive to be

MINDFUL

NIGHT AND DAY,

every moment, and thus quickly develop proper

Concentration and Wisdom.

The Buddha himself stated that if a meditator is truly mindful Moment

to Moment for seven days and nights he will reach Full Enlightenment.

Therefore,

The essence of Insight Meditation

is

Continuous Moment-to-Moment Mindfulness of Sensation

arising from

Contact

at all Six Bases.

The Importance of Vipassana It is timely to suggest to yogis the reason they should culminate practise

of samatha to vipassana. Right through the foregoing pages, yogis would

have gathered for themselves the whys and wherefores of such an action.

It is for the continuing development of Insight.

It will be seen that samatha meditation should of necessity be

“yoked” to vipassana. Alone, it will not lead to the permanent

and total eradication of defilement and it is only with

eradication of defilement that one is able to attain the Holy

Path towards nibbana. It is only with vipassana that one is able

to rid oneself of defilement accumulated during aeons in

samsara.

It will also be seen that the Lord Buddha achieved final Enlightenment

only through contemplation on Dependent Origination, the Five

Aggregates of Clinging, the Four Noble Truth and other Dhammas.

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CHAPTER FOURCHAPTER FOURCHAPTER FOURCHAPTER FOUR

THE FOURTH SETTHE FOURTH SETTHE FOURTH SETTHE FOURTH SET From the Contemplation of Impermanence

To the Contemplation of Relinquishment

Guideline for Stages XIII to XVI in the Fourth SET [the practice of

Vipassana] is as follows:

A bhikkhu trains thus:

[XIII] I shall breathe IN: Contemplating Impermanence.

I shall breathe OUT: Contemplating Impermanence.

[XIV] I shall breathe IN: Contemplating Fading Away.

I shall breathe OUT: Contemplating Fading Away.

[XV] I shall breathe IN: Contemplating Cessation.

I shall breathe OUT: Contemplating Cessation.

[XVI] I shall breathe IN: Contemplating Relinquishment.

I shall breathe OUT: Contemplating Relinquishment.

These Four Stages form a group concerning mental development.

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In this SET the first point to be noted is that the group to be

Contemplated on:

Impermanence, Fading Away, Cessation and Relinquishment,

do not include the terms Unsatisfactoriness (dukkha) and Non-self

(anatta).

In this case it should be understood that if a person has fully

comprehended Impermanence, he will also understand

Unsatisfactoriness. In addition, the comprehension of Impermanence

together with Unsatisfactoriness pierces through the characteristic of

Non-self.

Everything is in a flux.

There is no

Self or Soul to be grasped at.

There is no Inner Core in the whole being of the

Individual or Person.

Look at a flowing “stream”. We say that there is a stream, that there is

water in the stream, that the “stream” flows. But is there really a

“stream” that flows? He who understands the nature of “flowing”

understands the truth of Non-self of the “stream”.

Thus Non-self is seen with the seeing of flowing or Impermanence of all

the material and mental processes (nama rupa).

Impermanence and Non-self, being inter-related, cannot be thought of

separately. If one of the three characteristic is seen, the other two are also

inevitably understood; this is natural.

The Buddha says:

“Perception of Non-self, O Meghiya,

appears to the person who

Has Perception of Impermanence;

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He who has Perception of Non-self

Attains to the destruction of the conceit

“I am”

And thereby Experiences Nibbana

Here and Now”.

This shows that he who has Perception of Impermanence (anicca sanna)

attains Nibbana. The seeing of Impermanence (which leads to Nibbana) is

not half-way or vague as is taught in other doctrines.

By Contemplation of Impermanence in the practice of Anapanasati the

meditator gains a deep, clear and complete vision encompassing the

penetration of Unsatisfactoriness and Non-selfness. Further, the term

Impermanence as used by the Buddha has two shades or levels of

meaning.

Firstly, if used to make a trio with Unsatisfactoriness and Non-selfness,

Impermanence is confined only to the meaning “state of being

Impermanent”.

Secondly, if used alone, it also covers the meaning of the other two terms

(the same applies to the other two terms; any one of the three terms used

alone covers the other two).

The use of Impermanence in the Thirteenth Stage of Anapanasati is an

example of this second usage.

Therefore, in the training in all Four Stages of this last SET, it is advised

that the phenomena (Dhamma; such as the Three Characteristics of

Existence; Impermanence, Unsatisfactoriness and Non-self) should be

Contemplated.

This SET is given the name Dhammanupassana Satipatthana (The

Establishment of Mindfulness consisting in Contemplation of the

Dhamma) and will now be considered step by step.

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S T A G E X I I I : C o n t e m p l a t i o n O f

I m p e r m a n e n c e

He trains thus:

I shall breathe IN: Contemplating Impermanence;

I shall breathe OUT: Contemplating Impermanence.

While the meditator is contemplating or “seeing” Impermanence, his

mind is void of evil intentions (cetana), his Precepts are Intact and

Morally Correct. Thus he trains himself in the Training of Higher

Morality.

While contemplating in this way; his mind is one-pointed and focused.

He is endowed with the Right level of Concentration so it can be

balanced with wisdom; Thus he trains himself simultaneously in the

Training of Higher Concentration.

Realising Impermanence while Contemplating Impermanence is in itself

fully established in the three aspects of the Training. Certain points have

to be considered in the expression “Contemplating Impermanence”.

1. What is Impermanent?

2. In what sense does Impermanence manifest itself?

3. How to Contemplate Impermanence?

All conditioned things are Impermanent; the nature of Impermanence is

manifested by applying mindfulness (sati).

ANSWER 1. All conditioned things are Impermanent. The Five

Aggregates, All Six Internal Sense-Bases, The Twelve Links to Dependent

Origination are Impermanent. All these Dhammas are to be considered

individually.

[1][1][1][1] The First Group:

The Five Aggregates referring to:

[i] Materiality (rupa)

[ii] Feeling (vedana) [iii] Perception (sanna)

[iv] Mental Formation (sankhara) [v] Consciousness (vinnana)

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These Five Aggregates have wide connotations.

They Encompass Everything in the World

and can be summarised as;

Mentality and Materiality

(nama-rupa).

All these things here have the position or status of objects (arammana),

that is, things which are Seen – Heard – Done - etc. No matter in how

many ways they are divided, they are all comprised in the expression:

“The Five Aggregates”

[“Mentality and Materiality”].

They form in general the object (arammana)

of

Insight

(Vipassana).

[2][2][2][2] The Second Group:

The Group of Six Sense-bases refers to;

Eye, Ear, Nose, Tongue, Body and Mind.

Including the corresponding Consciousnesses (vinnana) arisen through

each of these Six Sense-bases, together with other things which function

jointly. All these things have the status of subjects, each performing the

corresponding function of:

Seeing, Hearing, Smelling, Tasting, Touching and Thinking.

The Five Aggregates as Objects and

the Bases as Subjects are to be Contemplated.

So that all things in their entirety are included; the meditator, having

seen that:

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BOTH the:

Subjective and Objective Worlds

are Impermanent

Does Not Cling To Them.

As a result the meditator realises that both:

Form

(the object)

and

Eye

(the subject)

are

Impermanent.

He further realises that the same applies to the other Sense-bases

and

their corresponding Objects.

[3][3][3][3] The Third Group:

The Twelve Links of Dependent Origination, signifies the mode or

manner of all kinds of Conditioned Arisings at the moment of seeing a

form, hearing a sound…etc.

At that time the meditator notes how many different Conditioned

Arisings there are in succession and what modes of conditions are

involved in those processes of arising. He Contemplates;

Each of the modes as Impermanent;

He observes closely that

The First Link;

Ignorance conditionsconditionsconditionsconditions Kamma-Formations; Kamma-Formations conditionconditionconditioncondition Consciousness; Consciousness conditionsconditionsconditionsconditions Mentality-Materiality;

Mentality-Materiality conditionsconditionsconditionsconditions the Six Sense-bases;

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The Six Sense-bases conditionconditionconditioncondition Sense Impressions; Sense Impressions conditionconditionconditioncondition Feelings;

Feelings conditionconditionconditioncondition Cravings; Cravings conditionconditionconditioncondition Clingings;

Clingings conditionconditionconditioncondition Processes of Becoming; Processes of Becoming conditionconditionconditioncondition Births and

Births finally conditionconditionconditioncondition Old Age, Death, Sorrow, Lamentation, Pain, Grief and Despair.

Pain, grief and despair!

In this way he sees the conditioned arising of different phenomena

(Dhamma). And he Contemplates the Conditioned Cessation which

follows the Opposite Pattern of Arising; that with;

the Cessation of Ignorance, Kamma-Formations Cease;

the Cessation of Kamma-Formations, Consciousness Ceases;

and so forth until,

with the Cessation of Birth, Old Age, Death; etc.

As with Conditioned Cessation he Contemplates each of the Twelve

Modes of Cessation and notes its

Impermanency.

Thus the meditator sees not only that the Six External Bases; such as

form, etc. and their corresponding Internal Sense-bases such as eye,

etc., are impermanent, but also that the phenomena which arise

because of the relationship are impermanent as well. In this way he

Contemplates exhaustively, the impermanence of everything

whatsoever.

129

Illustrating again briefly; in the act of seeing a visual form there arises

different mental states:

There is an object or external base, which is the form seen;

There is contact with the object of form, the internal base, the eye;

There are different modes or manners

in which the first two things

are related,

that is;

• the manner in which the eye has contacted the form,

• the manner in which there arises Eye-Consciousness (cakkhu-

vinnana), and

• the manner in which there happens the coming together of the

three (eye, form, and eye-consciousness) known as Sense or

Sensorial-Impression through eye;

• the pattern in which that Sense-Impression gives rise to Feeling

which in turn conditions Perception, Volition (Sanna, Cetana,

Vitakka, Vicara) etc., and

• finally one experiences Unsatisfactoriness due to their

Impermanence.

Briefly; He knows that the Subjective World Inside, the Objective

World Outside and the World Resulting from their Inter-relationship

or Inter-action are all Impermanent.

It is Only Through Contemplating Impermanence in this way that one

can pierce through characteristics of Unsatisfactoriness and Non-self or

Voidness (sunnata). So that one becomes wearied and finally Renounces

without any clinging. To sum up the answer to the question: What is

Impermanence?

1. there are things which are contacted [external object];

2. there are things which perform the function of contact [internal

object],

3. there are various different modes and manners of patterns in

relation to contact [arising of consciousness/phenomena] .

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These three are categories comprise all that is Impermanent, otherwise

called conditioned things (sankhara). It does not matter in how many

ways each of the categories are divided; all must be actually realised as

Impermanent in the way described above.

ANSWER 2. How Impermanence manifests itself and how to

Contemplate Impermanence:

The characteristic or nature of Impermanence is manifested essentially

in the sense of Arising, Decaying and Ceasing, as is clear from the Pali

Scriptures:

“All conditioned things are Impermanent; Anicca vata sankhara

They are of the nature of arising and decaying; Uppada vaya dhammino

Having arisen they cease to be. Uppajitva nirujjhanti

(their stilling is bliss) (tasam vupasamo sukho)”.

This shows that nothing is in the same state all the time;

There is Continuous Change.

This continuous change

means

There Must be Arising and Ceasing.

If there is no Cessation

There can be no change,

No new Arising.

Therefore,

Change Implies Arising,

then Ceasing,

their Arising anew,

in

Other Forms Endlessly.

The term “Impermanence” not only shows the Process of Arising and

Ceasing but also shows that Each New Arising is not the same as the

preceding arising.

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ANSWER 3. To Contemplate Impermanence:

There are various stages in which to Contemplate it; from shallow to

successively deeper stages. The very first stage, is to consider the

Impermanence of Conditioned Things (sankhara) in Groups.

[First Stage] For example; consider the Five Aggregates which taken

together are conventionally called a “person”. A person is born as a child

and then gradually grows up, grows old and finally dies. Or to analyse,

the life span is divided into three periods; youth, middle age, and old

age. Each period is characterised by changes. However, Contemplating

or considering this way is still coarse. Things change.

Not only every day;

in fact

Every Hour or

Minute or Even Second;

They Are Incessantly Changing Moment to Moment.

This “moment” cannot possibly be measured by the ordinary means of

measuring time. According to the language of the Abhidhamma, a

moment is so extremely short that it cannot be measured.

A thought moment is incomparably faster

than anything in the world,

very much faster then

even lightning.

This means that all things whether material or immaterial or mental are

invisibly and continuously changing every thought moment. Each atom

of a material or physical body is changing at a tremendous speed, not to

mention mental things which are changing at a still greater speed.

All this amounts to Contemplation from the standpoint of time. That is

we take time as the measure to grasp Impermanence. The tiniest thing,

indivisible as it may be, is subject to continuous change; that is; in the

shortest conceivable length of time.

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[Second Stage] Further, in the next stage of Contemplation, one sees

Impermanence in a more subtle way, one sees that all the different

things in the world, whether Material or Mental whether within the

body or out of the body, all equally depend on one single instant of

Consciousness (or mind citta, that is, a mind which is performing the

function of contacting or sensing an object through the eye, ear, etc).

Different Consciousness arise all the time. If no Consciousness arise,

then the world is in effect non-existent.

On this ground the arising of mind (i.e; arising of feeling or sensing

them) means the arising of all objects (or their appearing to be felt or

sensed). As soon as mind (citta) Ceases, they too Cease, being non-

existent for the individual concerned.

Thus everything is lead by the mind, is in the power of the mind, or has

significance only because of Consciousness or mind and is continuously

Arising and Ceasing with the Arising and Ceasing of Consciousness.

Thus, since Consciousness is Arising and Ceasing every moment, it

follows that all things, whether material or mental, inside or outside the

body, are Arising and Ceasing every thought moment too.

Contemplating in this nature is subtler than as described in the

preceding stage.

[Third Stage] Yet further, at the next stage of concentration one

Contemplates in a still deeper way: One sees that different things come

into being dependent on progressive sequences of causes and conditions.

Impermanence or change is not only directly inherent as such but is

inherent in their causes and conditions and these are altogether

Impermanent because these causes and conditions themselves are again

dependent on causes and conditions which are again Impermanent in

themselves, and so on and so on.

For instance, if one considers why the body changes; one will see that the

sustenance of the body is dependent on the availability of a food chain,

conditioned by elements, climate, etc, which are themselves changing.

Further, elements and climate are conditioned by other things which are

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in themselves Impermanent as well; this process goes on ad infinitum. As

the state of flux holds true with regard to material things, it is all the

more true of mental processes because they are more volatile.

To sum up, different things change because they are dependent on

changing conditions; and this dependence on conditions goes on in an

infinite regress. To see Impermanence in this way has a wide meaning, to

the extent that one simultaneously penetrates (the characteristics of)

Suffering or Unsatisfactoriness and Non-self.

[Fourth Stage] And yet still further Contemplation on Impermanence

is possible in that conditioned things themselves are compounds of

many things, each of which can be deeper and deeper analysed and

finally seen as VOID.

When conditions ripen and different things comes into contact with one

another in the right proportions there come into being phenomena

appearing to possess substantiality, a soul or self, or a satisfactory or

desirable core or essence. However, as soon as the mode of their coming

into contact with one another changes, the phenomenon concerned

disappears.

It should be observed that any kind of combination through

which different things come in contact and account for the

appearance of a phenomenon, cannot be permanent; it is bound

to be broken up and disappear.

In the same way, when a group of men are put up to work together,

differences in opinion will arise, and this arising will be in direct

proportion to the number of men in the group. As a natural

consequence relationship of the men will fluctuate depending on the

numbers in the group.

The purpose of this illustration is to point out that at this stage one

Contemplates the Impermanence of the mode of combination or

relationship of different things as against seeing Impermanence in the

things themselves as in the preceding stages.

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All that has been said is to illustrate the nature or Characteristic of

Impermanence from different angles. We shall now further discuss the

method of Contemplating Impermanence. Generally speaking, to

Contemplate Impermanence means to Contemplate and see:

Arising, Continuation and Cessation of All Things.

But now it is not intended to give thought to all things, or different

phenomena concerning things and examine them in the light of Cause

and Effect, “concluding” that they are Impermanent. To do that would

merely be dry intellectualisation based on rational or logical thinking

and having nothing to do with the development of (Insight) meditation.

This way of rational thinking results in generalising or formulating

theories as may be required by convention; it does not at all result in

gaining clear insight of the kind of penetration which gives rise to

weariness (nibbida), dispassion (viraga), etc.

Contemplating in Developing Insight One Has To Turn Inward

One has to observe arising phenomena within, then see the change

inherent in those phenomena and note the change apparent in one’s

own mind as well.

The five aggregates subject to constant change

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All this happens

in the

PRESENT MOMENT,

that is, when things are

PRESENTLY

before the Mental Eye:

And then one must note how they come to pass (away).

In the same way one sees the present in relation to the future by noting

that what one is presently Contemplating was future just a thought

moment before. While one is practising like this, one penetrates through

the delusion of permanence, thereby thoroughly realising the

Impermanent Characteristic of Existence.

To illustrate; in the case of Contemplating any of the Five Aggregates,

the meditator first manifest an Aggregate clearly before the mental eye.

For instance, while Contemplating the Body, the meditator has to

observe a particular aspect of the body, as in breathing, in order to

clearly understand and realise that there is no satisfactoriness or

permanency found in the body, so that there actually arises weariness of

the inconstancy and evanescent nature of the breath.

This way of direct realisation is quite different from thinking about the

body by analysing it into its parts, because intellectual analysis does not

actually enables one to see the Impermanent nature of the body.

Breath is the element air, which is One of the Four Elements

constituting the body, and is the most significant of all the four. This can

be realised if and when the element air happens to be in disorder, the

remaining three elements also come to be in disorder or may even

disintegrate.

`

It is most appropriate and wise to Contemplate the body in its breathing

aspect because breathing is its most significant aspect and is also the one

that can be Contemplated on most conveniently.

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To Contemplate each breathing in and breathing out amounts to

Contemplating the body directly and closely and through it

(Contemplation of breathing) the meditator can gradually realise the

Impermanence, subject to Pain and Insubstantiality of the body and

eventually give up clinging to it.

This is the way one “faces” phenomena that one is Contemplating and

eventually one realises the Three Characteristics of Existence,

Impermanence, Unsatisfactoriness and Absence of a Self. It is now

shown that this method is totally, absolutely not rationalising about

cause and effect, because mere thinking is not actual realisation of the

nature of the body.

Even in the case of Contemplating Mental Aggregates, the same

principles apply. That is, the meditator must first of all manifest feeling

before the mental eye by developing concentration until the feeling of

Rapture or Happiness (piti, sukha) arises. Having given rise to feelings he

should then, in the way mentioned above, observe it closely and

Contemplate its characteristics of Impermanence together with the

different causes and conditions which account for the state of

Impermanence.

Thus, arising phenomena must be Contemplated on to realise

their Three Characteristics of

Impermanency, Unsatisfactoriness and Non-self nature.

It serves no useful purpose just to have in mind the name of the thing

concerned and ponder it in the light of one’s book-learning supported by

one’s power of imagination and thinking, “it must be like that”. No

matter how much one is gifted with the power of imagination and uses

this gift to know the truth one will just not be able to realise it’s intrinsic

nature as can be done through developing Insight through Vipassana.

Even though the things to be Contemplated on are classified into three

groups or divisions (of Aggregates, Sense-bases and Dependent

Origination), and even though in each division there are several items as

discussed earlier, there is a way of practice through which all these can

be simultaneously realised.

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The Five Aggregates We can penetrate the Five Aggregates through Contemplating the

breathing in the manner aforementioned. We can penetrate all kinds of

Feelings by Contemplating Rapture and Happiness arising at the time of

practising concentration.

We can penetrate Perception (sanna) through Contemplating our own

Perceptions in general, noting how they change. To see in detail, we

watch Perception arising after feeling (vedana), noting how Perception

arises, how it changes, how it ceases and so on.

To penetrate Mental Formations (sankhara) involves the same method as

in the case of Perception. That is, to see them clearly, we should watch

the state of mind, to see how it is influenced by thoughts, no matter of

what kind. We should note why and how a certain type of thought has

arisen, how it changes and finally how it comes to an end or ceases to be.

As for “seeing in detail” having given rise to feelings of Rapture and

Happiness in the Stage of Absorption or otherwise, we watch closely

Perceptions and Thought caused by those feelings, seeing how they are

Impermanent.

The Method of dealing with Feelings of

Rapture, Pleasure and Mental Formations

on turning to Vipassana after emerging from

Upacara Samadhi.

As to the question: what is the nature of contemplation? There are two

kinds of contemplation:

Firstly, by way of object or sign (arammana upanijjhana) for focusing the

mind on one single point in order to gain concentration;

Secondly: Contemplation by way of Characteristic (lakkhana

upanijjhana) for seeing the true nature of things in terms of

Impermanence, Unsatisfatoriness and Non-self.

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In order to continue with the objective of Vipassana meditation we are

concerned only with the Second kind of contemplation; that is to see the

Characteristics of Feeling (vedana) as they really are, and so leads to

wisdom.

Therefore Mindfulness, besides enabling one to gain concentration, also

leads to knowledge (nana) of the characteristics of things. When the

meditator knows this, nana has arisen in him; this practice then involves

both sati and nana.

To experience the Mental States, such as Feelings,

the meditator must have both

Mindfulness (sati) and Knowledge (nana)

as both are concerned with Feelings.

Feelings born out of contemplation of breathing, become manifest:

Mindfulness performs the function of Insight Knowledge (Anupassana

nana); Contemplation, Knowledge and Awareness in one.

Feelings serve as an object of contemplation by means of Mindfulness,

which leads the meditator to concentration and also leads to, or

performs the function of knowledge. The meditator contemplates

(anupassati) feeling by means of that Mindfulness and that Knowledge

and this practice is the kind of development (bhavana) known as “the

Development of Establishment of Mindfulness (satipatthana-bhavana)”.

Since Mindfulness contemplates feeling this practice has the name of

Vedananupassana Satipatthana Bhavana, which means the Development of

Establishment of Mindfulness Consisting in Contemplation of Feelings.

Now the next thing to be taken into account is the way in which the

meditator contemplates (anupassati) that feeling of mental states by

means of that Mindfulness and that Knowledge.

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Anupassana in Its Seven Stages

Contemplating Feelings; such as Rapture, Pleasure and all Mental

Formations.

Meditators contemplate the Characteristics of the above Mental

States as Feelings; he DOES NOT consider them as Factors of

Jhana as he did in Samatha Meditation.

Contemplation in its Seven Stages

To contemplate, to see the characteristics of things (anupassana) involves

altogether Seven Stages, which must be examined in depth.

First Stage. Feeling is contemplated as being impermanent, not as

permanent and so the meditator abandons the perception of

permanence (nicca sanna).

When the meditator practises in such a way that he is able to watch,

follow and contemplate the feelings wisely, correctly and in detail then

he sees clearly the impermanence of feelings. Previously, of course, he

may have conceived of feelings as permanent but since Right

Understanding has arisen “the meditator abandons the perception of

permanence”.

In order to understand the practice from this Stage onward, the simple

expression “he sees (feelings) as impermanent and in doing so abandons

the perception of permanence” should always be borne in mind as an

expression with very wide connotations.

The expression covers the arising of all other things (Dhamma) which

simultaneously arise or become more developed than before.

“All other things” refer to what are called:

• the Mental Faculties (indriya),

• the Mental Powers (bala),

• the Factors of Enlightenment (bojjhanga),

• the Eight-fold Path (atthangika magga) and

• other Factors depending on the manner of observing the

Dhamma.

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This short expression; “he sees feelings as impermanent and in

doing so abandons the perception of permanence”, is not as

simple as it appears.

Later we will examine how the knowledge of impermanence and the

abandoning of the perception of permanence can bring about the arising

of so many things (Dhamma). Here in passing we have pointed out this

fact merely in order to make it known that this simple expression is in

no way simple, that it should not be taken at its face value or as vague,

but that it has deep meaning connoting a myriad of things.

If this deep meaning of the expression has not yet been fully

realised, the meditator should not jump to the conclusion that

he sees impermanence or that he has given up the perception of

permanence. It is imperative that this point be considered and

practised wisely; this can be achieved by examining the feeling

itself so closely that there actually arises in the meditator

weariness (nibbida) and detachment (viraga). Then he can claim

to be one who sees impermanence and abandons the perception

of permanence in the real sense of the word.

Second Stage. In this Stage the meditator contemplates feelings as

unsatisfactory (dukkha) not as pleasurable and in doing so he abandons

the perception of pleasure (sukha sanna).

In this case those who have merely book-knowledge and beginners will

be bewildered, believing that rapture is pleasure (sukha). How can rapture

be regarded as unsatisfactory? Those, however, who have trained

themselves up to this stage will not be bewildered because the wisdom

which they have already accumulated can penetrate deep into the core of

things.

Briefly, the meditator, on seeing feelings as impermanent and illusory, is

greatly moved by and weary of feelings; thus he sees the characteristics of

suffering in this feeling and simultaneously the way in which suffering is

brought about by feeling. This wisdom is earned through his awareness

and not based on books or from teachers.

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Generally speaking a man of practice conducts his practice with the

minimum of studying because few problems arise compared with those

of the man of book-knowledge. Therefore, the expression “he sees

feelings of pleasure (sukha vedana) as being unsatisfactory” is quite correct

and is truly understood only by the man of practice. When the meditator

contemplates in this way the perception of pleasure is abandoned

automatically.

Third Stage. In this stage the meditator contemplates feelings as non-

self (anatta) and not as self and in doing so abandons the perception of

self (atta sanna)

This point can be explained easily when it is viewed in relation to the

foregoing two points. When feeling has clearly shown its nature as being

impermanent and unsatisfactory the meditator becomes aware. He

contemplates further: “such being the case how can I take it as mine and

how can it be something substantial”? If the feeling is something in

itself, then it should not be conditioned or changed by different causes.

Further, if it is fittingly called “mine” then it should not cause “suffering

for me nor should it cause any thrill, fear, boredom for me who is

contemplating in this way”.

Once again, book knowledge is simply not sufficient to render

understanding at this Stage. The understanding of non-self must result

from a genuine understanding of unsatisfactoriness (dukkha) in the

same way as understanding of suffering must result from a genuine

understanding of impermanence (anicca). Mere knowledge, based on

logical thinking, speculation or imagination, cannot help one realise

the characteristics of non-self (anatta).

Without the practice of Vipassana meditation no practical result can be

brought about for the destruction of defilements. Ordinary knowledge

can only be used for thinking, talking and teaching.

Before taking up a factor for contemplation, it is clear that the meditator

must already have a well-trained mind, a mind that is swift and can

penetrate thoroughly. It must also be stressed that whatever is adopted

for contemplation must be clearly manifested in the mind, such as this

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kind of rapture or feeling with which we are concerned here. Outside

objects should not be used, then rapture must arise in the mind.

Why is the wording “this kind of feeling” used?

The answer is that feeling based on sensuality (kama) etc., cannot be

used for contemplation. A feeling such as rapture is based on Dhamma

or renunciation (nekkhamma).

The development of “this kind of rapture” indicates without doubt that

it is much stronger than the ordinary rapture used in everyday language.

The spoken word does not reveal the characteristic of impermanence,

unsatisfactoriness and non-self. Why? Because the spoken words

belong to things outside and not something experienced inside.

Words Words Words Words cannot be transcannot be transcannot be transcannot be transformed into experience, formed into experience, formed into experience, formed into experience, cannot change into experience and cannot change into experience and cannot change into experience and cannot change into experience and

cannot change one kind of experience into another kind of cannot change one kind of experience into another kind of cannot change one kind of experience into another kind of cannot change one kind of experience into another kind of experience. experience. experience. experience.

One must One must One must One must EXPERIENCE EXPERIENCE EXPERIENCE EXPERIENCE DIRECTLYDIRECTLYDIRECTLYDIRECTLY in the mind in the mind in the mind in the mind

the kind of weariness (the kind of weariness (the kind of weariness (the kind of weariness (nibbidanibbidanibbidanibbida) and detachment () and detachment () and detachment () and detachment (viragaviragaviragaviraga) that ) that ) that ) that lead to the Noble Plead to the Noble Plead to the Noble Plead to the Noble Path and Fruition.ath and Fruition.ath and Fruition.ath and Fruition.

When the meditator is really aware of feelings as non-self, the defilement

of the perception of self (atta sanna) is simply abandoned. Whether it is

abandoned absolutely or only temporarily depends on the intensity of

penetration. If it is abandoned completely, the final emancipation

(arahatta) is realised.

In general practice, the perception of self has subsided, which is

temporarily the basis for practising further until the end is reached. In

this step, the expression; “abandoning the perception of self…..etc” has

the implication of temporary calming down of atta sanna. However, if

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different things such as the Mental Faculties of a person operate in full,

he can develop penetrative Insight to the extent that he can realise the

Fruition of Holiness (arahatta phala).

Fourth Stage. In this case the meditator comes to be wearied (nibbindati)

of that feeling and takes no pleasure in it; he abandons the enjoyment

(nandi) of pleasant feelings.

By seeing feelings, including rapture as impermanent, unsatisfactory and

non-self, he cannot revel in them, deluded, enchanted or even satisfied

by them. This state is still “experiencing rapture”, because rapture is

manifest, together with its characteristics of impermanence,

unsatisfactoriness and non-self and likewise weariness.

It should be noted that the feeling rapture, or any other feelings, must

always be manifested in the mind otherwise weariness has no object and

is not firmly established. If rapture or other feelings are not manifested,

weariness will become rather vague, just as the weariness which the

intellectual has imagined will be vague unless his knowledge has come

through true realisation.

Trained in this way, the mind is able to contemplate rapture and its

characteristics of impermanence, etc, which now form the foundation

for weariness, a weariness far removed from weariness based on book-

knowledge. The meaning of “weariness” differs at different levels. There

is the weariness due to repetition; such as constantly eating the same

food, or the weariness due to disturbance which becomes a nuisance.

These definitions have no bearing on the weariness (nibbida) as used in

the Pali and especially as a technical term in the practice of the Dhamma.

Weariness in the Dhamma sense must first result from the thorough

penetration of impermanence, etc. which gives rise to fear and disgust

for attachment to things in terms of “I” and “mine” or in terms of

even mere thought of “I love” or “I like”. This shows clearly that

weariness in the Dhamma sense must be based on some fervour;

induced by glimpses of truth.

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When the meditator is wearied in this way he too abandons the

enjoyment of different feelings. No matter how enchanting the taste of

rapture is, he is not amused or satisfied by it. He is like a person who

sees something beautiful but because he knows its danger, he does not

harbour any delight in its beauty. To see impermanence,

unsatisfactoriness and non-self is to see the danger in beautiful things

and to destroy the power of influence of their beauty completely.

In this way the meditator can establish weariness firmly without

regressing into a state of enjoying rapture all the time so long as he is

able to clearly contemplate or actually experience rapture as being

Impermanent, Unsatisfactory and Non-self.

Fifth Stage. In this Stage the meditator becomes dispassionate (virajjati)

with regard to feelings and in doing so he abandons passion.

Here “passion” should be understood clearly. The Pali term for it is raga

or saraga, which implies love for anything which is strongly ingrained in

one’s nature. Raga or passion in this sense is not limited only to

sensuality but can be used for attachment to wealth and possessions, and

immaterial things such as name, fame, and even merits.

The difficulty of rendering words from one language to another, often

causes confusion about Dhamma. In this case, passion refers to passion

for feelings; that is for rapture (piti) itself. This passion for feelings

includes Dhamma piti (delight in the Dhamma) and even delight in Jhana

itself. The reason for this is that no matter what kind of piti it is, there is

grasping by the mind. The mind becomes coloured in the same way as a

fast dye holds strongly into the cloth.

This explanation fits the literal meaning of the word raga, which is

derived from the root “raj” meaning “to dye” or “to colour” but is

translated as “passion”. All pleasant feelings, when grasped as such, can

be the basis for passion and are all to be overcome through practice.

The wording “in doing so he abandons passion”, shows a cause and

effect relationship; weariness causes passion to abate. This process

(wearying followed by the abating of passion) is closely related in time

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because it is something belonging to the mind, the nature of which is

incomparably quick.

To illustrate; suppose a person happens to touch fire; the moment he

touches that fire, he fears and no longer wishes to touch and the hand is

released. The arising of fear of fire is comparable to the arising of

weariness. One is hardly cognisant of the process; it functions

instinctively and the hand is released from the fire at great speed. This

kind of operation on a physical or nervous level has its counterpart in

the deeper level of the mind.

As a rule contemplation (anupassana; literally watching closely) in this

Fifth Stage involves the same things as in the previous Stages; the feeling

together with its characteristics of impermanence, unsatisfactoriness and

non-self is manifest but is being put aside.

This point fits in with the allegory of the person who has put that fire

aside, and it is clearly manifest as being put aside. Here the meditator

experiences rapture, taking it as a fire which is put aside, as it were. For

him rapture is just an ordinary natural phenomenon, he no longer has

any passion for it; that is what is meant by abatement of passion for

feelings.

The meditator is now one who has abandoned passion for feelings;

although we speak of him as one “experiencing rapture”, this rapture has

been put aside.

Sixth Stage. In this Stage the meditator puts an end (nirodheti) to the

feelings and does not arouse them, and in doing so, he abandons

arousing (samudaya).

The wording “he puts an end to the feelings” has a specific import.

Precisely, it implies putting an end to the “meaningfulness” or

“worth” of the feelings and thereby rendering the feelings worthless,

meaningless, strength-less and powerless to create further suffering.

This is the meaning of “putting an end (Nirodha) to feelings”.

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Even though there may again arise impression (phassa) or feeling, the

meditator has lost all passion for them, no matter how often they arise.

When impressions and feelings have no meaning, there is no more

grasping and so no suffering arises. That is the implication of the short

expression “he puts an end to the feelings”.

Rapture or feelings are clearly manifested to him, as it were, like fire

which has cooled down and is no longer dangerous. Thus, in this Stage

the meditator dwells experiencing rapture which has been put an end to

in the sense of being cooled down. The cessation of these feelings

amounts to the abandoning of the arising of the fire of suffering by the

power of Mindfulness (sati) and the knowledge (nana) of the Three

Characteristics of Existence. A used coal can no longer burn into

fire…thus the meditator dwells “experiencing rapture” but here rapture is

cooled down.

Seventh Stage. In this Stage the meditator renounces (patinissajjati) the

feelings; he does not cling to them, and in doing so he abandons

clinging (adana).

This is the last Stage of Contemplating or experiencing rapture. In short,

now that the fire has been completely extinguished, there is nothing of

concern. Rapture or feeling has been completely rejected or negated. It is

given up and returned (patinissattha); given back to nature, as it were.

The meditator is not deluded as before or harbouring passion;

everything connected with feelings has reverted to nature.

Valuing or clinging to anything whatsoever Valuing or clinging to anything whatsoever Valuing or clinging to anything whatsoever Valuing or clinging to anything whatsoever happens for one reason and happens for one reason and happens for one reason and happens for one reason and for one reason only: for one reason only: for one reason only: for one reason only:

A Pleasant Feeling A Pleasant Feeling A Pleasant Feeling A Pleasant Feeling ((((sukhasukhasukhasukha vedanavedanavedanavedana) ) ) ) arises.arises.arises.arises.

When this feeling is taken by itself, it is rendered meaningless and

rejected. As a result all other things are said to be thrown away.

Therefore, the short expression “he renounces feelings” has a wide

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connotation covering the renunciation of each and everything. This

renunciation is the complete and final renunciation. All religious

aspiration, the holy life (brahmacariya), culminates in this complete

renunciation (patinissagga) of everything.

Nevertheless, the practice must be continued further because the

practice of this step is concerned with the person whose different Virtues

and Mental Faculties are not yet fully ripened, whose Insight into

Impermanence, Unsatisfactoriness and Non-self is not yet deep enough,

whose experience of weariness (nibbida) and dispassion (viraga) is not yet

fully developed; ie., the practice has still to be gone through with

painstaking care. Therefore, it is said, in this sense, that the meditator

“trains himself” or that “he contemplates the feeling”.

These Seven Stages of Anapanasati are the ways of contemplating the

feelings with Mindfulness and Knowledge or “the ways of experiencing

rapture while in and out”. This way of practice is called development

(bhavana – refer to Dhamma Notes).

A Distinctive and Exhaustive Contemplation of Feeling To understand Feelings profoundly, we refer to a more subtle,

disctinctive and exhaustive method of Contemplating Feeling in the

following paragraphs.

To Contemplate Feeling or watch it closely in different ways throws light

on Feeling from different angles, that is:

• The meditator knows what Feeling (rapture) is;

• What its characteristics are;

• When it arises,

• How it is related to breathing;

• What it is an object for;

• What are the means used to contemplate it;

• What Truths, if any are seen in it;

• What results from seeing that Truth.

Generally, to see the Truth of anything is to realise its Impermanence,

Unsatisfactoriness and Non-self and that they are not worth attaching to.

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To see the Truth of anything in detail, we must analyse it with regard to

its:

A Arising; what it arises from;

B Manifestation; while manifesting what characteristics

are manifest and to what purpose and;

C Cessation; how it ceases.

We must take into consideration all these three points. In the case of

Feeling, there are two things related to it; Perception (sanna) and

Thought (vitakka).

Feeling in Relation to Sanna and Vitakka Firstly, this relationship is directly concerned with psychology. When a

Feeling, whether pleasant or unpleasant arises; one tends to perceive it as

an entity as “my feeling”. This is the arising of sanna (perception) in

connection with Feeling. When Perception has thus arisen there arises

thinking about it whether good or bad as the case may be. This is

Vitakka; thought arising in connection with that Feeling and that

Perception.

Now consider that when there is the coming together of these Three

mental states in such a manner, how very firm they will be; how very

difficult it will be to get rid of them if we are unaware of their

combination in a Group or to their collective resistance to our practice

of contemplation of our efforts to destroy them.

The best way is that we should initially attempt to weaken them so as to

reduce their power of hiding the Truth from us. This can be achieved by

considering each of them as Feelings, Perception and Thoughts in their

individual capacity.

(I) Noting Feelings. In the case of Feeling, the First of the Trio, we know that when there is

One-pointedness and Non-distraction of Mind by means of in and out

breathing, rapture, which has been, in this context, referred to as a

Feeling, is clearly manifest. When Feeling is thus manifest we should

note its arising, momentary manifesting and ceasing in all their clarity.

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(A) Concerning the Arising of Feeling, we should consider in terms of

the following:

With the arising of what does Feeling arise? Conditioned by what is the

arising of Feeling? We can answer: With the arising of, or conditioned by

Ignorance, Craving, Kamma and Sense-impression (phassa), there is the

arising of Feeling.

Ignorance (avijja) implies blindness in not knowing or in knowing

wrongly. It is the foundation of all phenomena which are coming into

being without exception. We can say that Ignorance is the very root of all

conditioned things (sankhara) whatsoever. In this way we can see that, in

the first place, it is Ignorance which accounts for Feelings.

The next point to be considered more closely is; it is because there is

Ignorance that one is deluded as to the value and meaning of Feeling

and tends to become attached to it; a mere illusion and grasp it as reality.

This is what is meant by the statement that with the arising of Ignorance,

there is the arising of Feeling.

The statement that Feeling arises from Craving (tanha) refers to the

mode of conditioning which is closely connected with preliminary

measure. That is, when one desires to experience any kind of Feeling,

one seeks or acts and the desired Feeling is induced. As a general rule, it

is said; “Conditioned by Feeling is Craving”. This means once Feeling

has arisen, there arise various kinds of desires with regard to it.

For example, one who has a desire to indulge and maintain that Feeling

passionately, which in turn, has the power to give rise to clinging

(upadana). But here we are thinking on different lines, just the opposite,

that is, Feeling is Conditioned by Craving. One should understand this

point clearly, otherwise one may regard it as a contradiction.

As for the point that Feeling, whether desirable or undesirable, is

induced by kamma (action), this means that fruition (vipaka) of past

kamma plays its part in bringing about Feelings.

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Finally, the fact that Feeling arises from sense-impression (phassa) points

to a Mental Law, which operates “under one’s nose” and is the most

immediate cause of the arising of Feeling.

Most of us know that Sense-impression or Contact, which is the

coming together of three things; Sense organ, Sense object, Sense

consciousness, result in giving rise to Feeling.

If we consider the Four Causes of Feeling altogether in their inter-

relationship, we can see clearly that Feeling results from their joint

function;

(i) Ignorance as a general basis,

(ii) Craving as motive force giving direction,

(iii) Kamma, in its turn, coming in between as supporter and then

(iv) Sense–impression as the immediate condition.

When the meditator clearly sees, then “Feeling arises manifestly” that is,

to him while breathing in and out, Feelings are clearly known as they

arise.

(B) Manifestation:

While manifesting what Characteristics are Manifested and to

what Purpose.

The meditator regards the temporary appearance or manifestation

(upatthana) of Feelings as Impermanent, Unsatisfactory and Non-self.

This contemplation should be developed until it bears fruit, that is, until

the meditator knows clearly and directly:

• Through the Contemplation of Impermanence the

Manifestation of Dissolution (khayatupatthana);

• Through the Contemplation of Unsatisfactoriness the

Manifestation of Fear (bhayatupatthana); and

• Through the Contemplation of Non-self the Manifestation

of Voidness (sunnatupatthana).

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These ThreeThese ThreeThese ThreeThese Three

DISSOLUTION, FEAR AND VOIDNESS DISSOLUTION, FEAR AND VOIDNESS DISSOLUTION, FEAR AND VOIDNESS DISSOLUTION, FEAR AND VOIDNESS

cannot in the least be manifest in the mind ocannot in the least be manifest in the mind ocannot in the least be manifest in the mind ocannot in the least be manifest in the mind of a person f a person f a person f a person who tries to understand who tries to understand who tries to understand who tries to understand

Impermanence, Unsatisfactoriness and NonImpermanence, Unsatisfactoriness and NonImpermanence, Unsatisfactoriness and NonImpermanence, Unsatisfactoriness and Non----self self self self through the study of Scriptures.through the study of Scriptures.through the study of Scriptures.through the study of Scriptures.

They can only be experienced within the Mind directly, and are not just

dry facts obtained from books. These experiences cannot be manifested

to the person who thinks in a rationalistic manner on the level of

philosophy or logic; simply because they are beyond the scope of

reasoning; the range of reasoning just cannot be reached.

If a person is convinced of Impermanence, Unsatisfactoriness and Non-

self merely through his reason, that is not enough; we cannot say that

the appearance or manifestation (upatthana) of Feeling is clear to him. In

this way we can see that those Three Characteristics can be manifest

only when a person continues contemplating Feelings in the Right Way

and thereby gains penetration into the Three Characteristics; and this

penetration is based on the seeing and arising (momentary)

Manifestation and Cessation of Feeling.

The statement that the meditator clearly knows the Manifestation of

Dissolution signifies that the meditator is seriously moved (samvega) to

see within himself that:

• All phenomena are dissolving,

• Are ever changing and

• Flowing on indifferently and implacably.

This is not a Knowledge of Dissolution gained through the intellect or

through reasoning; it is a Knowledge gained through realisation or

actual experience of the taste and perplexity of various phenomena,

especially Feeling.

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As for Fear, it is to be understood in the same way as Dissolution. But

here, it is easier to see that Fear as an actual Feeling cannot possibly be

brought about by intellectual knowledge or reasoning.

It arises out of direct experience with phenomena concerned and not

concerned otherwise; everybody knows that a tiger is a fearful animal

and every one can have reason to believe that a tiger is a terrifying beast;

yet one does not really have fear until one comes face to face with such

an animal in an isolated place.

This is an illustration to show that Fear of Unsatisfactoriness (dukkha)

cannot possibly arise through study or philosophical reasoning. It must

arise through practising Dhamma, directly experiencing phenomena with

their property of unsatisfactoriness.

Summing up; let a person through applying the technique of practice,

gradually “look” and “see” and realise the nature of arising phenomena

as they really are and then he will know for himself authoritatively and

unmistakably that while contemplating Feeling as Unsatisfactory, the

Fear in Appearance or Manifestation is seen face to face.

As for the expression “Manifestation of Voidness”, which is seen

through the Contemplation of Non-self, it implies that the meditator

sees different phenomena as Void or empty of all attributes which have

their origin either in convention or conception. All conventionalism

(sammuti) and conceptualism result from Feeling which is dominated by

Ignorance, Craving, etc.

This kind of Feeling which is overpowered by Craving, etc. cannot in

any way lead one to have a “feeling” of Voidness. Therefore this kind of

Feeling merely tends to be a way of thinking in the opposite to

Voidness; thinking in terms of a self-abiding entity or entities in one

form or the other on this and that that level; all of which has to do with

false notions of attributes and supposed substantiality in one way or the

other.

People therefore think that different phenomena are not devoid of

essence, on the contrary they hold that all phenomena are substantial,

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solid, something in themselves, valid, having value or worth more or less

as they happen to think of them in their Ignorance.

Normally people are completely blind with Ignorance and so naturally

fail to have a glimpse of Voidness, but whatever they “Feel” in their

blindness they lay hold of as “Something”, as substance. They do not

Feel they have misconceived it. They Feel certain that it is real, that it is

reality. For this reason, the entire knowledge derived from the power of

reasoning of a common worldling cannot lead him to Voidness, but on

the contrary leads him astray.

We have therefore, to find out a method to gain power and strength

sufficient to counter the current of attachment of the common

worldling and thereby penetrate through each and everything as being

Void of “Self” or individuality.

Here it should be understood that Voidness does not mean nihilism or

non existence of material and mental phenomena; it simply signifies

that all material and mental phenomena are Void of “Self” or “Soul”

and that there is no such thing as subjectivity or objectivity applicable to

them or any abiding entity somewhere between or beyond those

phenomena.

There are material and mental phenomena in a state of flux without a

“Soul” or “Souls” which are “such stuff as dreams are made of”;

resulting from misconceptions based on Ignorance, etc. completely

covering the Voidness of “Self”. Whenever one is awakened to the

illusiveness of “Self” by means of practising properly, Manifestation or

Appearance of Voidness becomes clear then and there, and there no

longer remains any sufferer or suffering or anything dreadful, etc.

Thus the question of practice is over suddenly because of the realisation

of the Truth of Voidness (sunnata). To sum up:

While noting the Manifestation of Feeling one must see it as

Impermanent to the extent that there is Manifestation of Dissolution;

as Unsatisfactory to the extent that there is Manifestation of Fear and

as Non-self to the extent that there is Manifestation of Voidness.

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(C) Cessation: How it ceases

With regard to Cessation of Feeling, the principle is: With the Cessation

of Ignorance, Craving, Kamma, Sense-impression there is the Cessation

of Feeling.

The explanation of all this follows the pattern as in [A] above but in

reverse order. However, one can consider both [A] and [C] together,

throwing light on them from another angle; Ignorance being the general

basis, it is through its Arising or Cessation that the other three (Craving,

Kamma, Sense-impression) arise or cease respectively.

If Ignorance is still present, Craving, Kamma, and Sense-impression or

Contact must be present as well because it is through Ignorance that

different phenomena are given value and are liked and clung to and as a

result, Craving arises, Kamma becomes effective and Sense-impression

comes into operation.

If Ignorance is not present, the Trio and all other Phenomena are

rendered meaningless and powerless.

To illustrate; if the Mind is not dominated by Ignorance, even though

there is Contact between the Eye and Form, or Ear and Sound, etc.; the

Contact or Sense-impression will be meaningless. Such being the case,

the kind of Feeling which is responsible for suffering cannot arise.

In this way we can say that it is because of the Cessation of Ignorance

that there is the Cessation of Sense-impression and Feeling also ceases to

be. Craving does not arise and infiltrate, kamma is not involved.

Feeling ceases because they (Ignorance, Craving, Kamma and Sense-

impression) cease to be, they do not come in and get involved in

conditioning it.

When the meditator sees directly the different Characteristics of Feeling

together with its conditions of arising and ceasing, to him the Feeling is

manifest in all its aspects.

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How Feeling arises is clear to him,

How it comes to be is manifest,

How it ceases to be is manifest;

In each case it is manifest clearly.

When the Feeling is thus manifest to the meditator, he is said to be one

contemplating the Feeling of rapture, all the time he breathes in and out

with Mindfulness.

While contemplating or watching Feeling closely in this way various

Dhammas are brought together (samodhana) and become manifest and

consequently the meditator strives continuously in contemplation until

he gains power to get rid of defilements, which have Ignorance as their

root, by gradually withering them away. This is Contemplation of

Feeling (Vedananupassana) in the full sense of the word.

(II) Noting Perception The noting or considering of Perception follows the same pattern as that

of Feeling in all respects, except that in place of Sense-impression,

Feeling is the immediate condition of Perception.

Feeling is conditioned by Ignorance, Craving, Kamma and Sense-

impression.

Perception arises from Ignorance, Craving, Kamma and Feeling itself.

Therefore it follows that Perception ceases with the Cessation of

Ignorance, Craving, Kamma and Feeling. Just take note that Feeling is

substituted for Sense-impression; all others being the same.

Contemplation of the “Manifestation of Perception” means to

Contemplate and closely see its Characteristics of Impermanence,

Unsatisfactoriness and Non-self, so much so that Dissolution, Fear and

Voidness respectively become manifest; as in the case of the Appearance

or Manifestation of Feeling.

The point to be especially observed here by the meditator is to see

whether he is at that time experiencing “Feeling” as such, or “Feeling in

its transitional stage on the way to becoming Perception”, or Perception

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which is involved in “Feeling” through secretly and inextricably attached

to it. All these phenomena hitherto pointed out must be seen clearly as

they are, so that both Feeling and Perception are clearly comprehended.

(III) Noting Thought

Lastly, the noting of Thought (Vitakka) is carried out in all respects in

the same way as the noting of Feeling and Perception. The only

difference is that the last condition of the Tetrad of Arising and

Cessation is Perception instead of Sense-impression or Feeling; thus

Thought arises and ceases depending on the arising and ceasing of

Ignorance, Craving, Kamma and Perception. In the case of Thought,

Perception is important because it is the direct or immediate condition

of inducing Thought or Thought Process.

As we observed earlier, it is because one tends to perceive phenomena as

self-abiding entities as “me” or “mine” that the Process of Thought or

Thinking is set going. As to how Ignorance, Craving and Kamma

condition the arising and ceasing of Thought, this has the same

significance as what was said in the case of Feeling and Perception, so

that there is no need to restate them. Likewise, the Contemplation of

the (momentary) Appearance or Manifestation of Thought has the same

Characteristics as Contemplating Manifestation of Feeling or Perception.

As pointed out in the beginning, one should not forget that all Three

Phenomena; Feeling, Perception and Thought are inter-related and that

to see Perception one has to examine Feeling, because Perception arises

with Feeling as its ground or in relation to Feeling.

In the same way, to see Thought one has to examine Feeling because

Thought (Vitakka) arises in relation to Feeling, from Feeling or in

Feeling. Perception bears upon Feeling and is involved in and with

Feeling. A Thought arises through or in connection with Feeling. To

know this inter-relationship together with the distinctive Characteristics

of the Three Phenomena, as discussed above, is to contemplate Feeling

exhaustively and entirely.

To recapitulate: The First Three conditions (paccaya); Ignorance, Craving

and Kamma are identical in the case of Feeling, Perception and Thought.

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But the Fourth condition differs in each case; Feeling, Perception and

Thought have respectively Sense-impression, Feeling and Perception as

their conditions. The reason for this is that Sense-impression gives rise to

Feeling, Feeling to Perception and Perception in its turn to Thought.

In this way one should observe that there are two kinds of conditions,

the general ones and specific ones for each of the Three Phenomena.

The practice is said to be accomplished if the meditator meditates or

contemplates in such a way that while noting their conditions of arising

and falling away he clearly sees their Fearfulness and Voidness.

Thus the Distinctive and exhaustive Method of Contemplating Feeling

can be summarised as seeing the conditional Arising, Manifestation and

Cessation of Feeling and the Phenomena connected with Feeling, that is,

Perception and Thought.

In order to penetrate Consciousness Aggregate (Vinnanakkhandha), focus

on the Act of being Clearly Conscious of a Sense Object which has

Contacted its corresponding Sense Organ, noting why and how

Consciousness Arises; in which way it is manifested and How it Ceases.

However, all this is difficult to do because Consciousness arises and

ceases too fast. It is better and more convenient to turn to the

Contemplation of the mind itself, that is, we should closely watch the

mind performing different functions. The mind functions sometimes to

know objects, sometimes to know Feelings and sometimes to think about

various things.

The mind is so conditioned that sometimes passion may, or under other

conditions, may not arise. Sometimes the mind gives rise to ill will,

delusion, etc. Keeping the above in mind, we must observe the states and

activities of the mind under all circumstances and at all times. After

having observed in this manner, it is possible to conceive of the Fifth

Aggregate; ConsciousnessConsciousnessConsciousnessConsciousness.... All other things such as the Six External

Sense-bases or objects are included in the Five Aggregates and have to be

“seen” at the moment of serving as objects of contact.

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The Six Internal Sense-bases The Eye, Ear, Nose, Tongue, Tactile Body and Mind, which perform the

function of knowing external objects, follow the same pattern as the Five

Aggregates.

Each Sense-base performs its function to know its corresponding

external object. For example, when the eye sees an external object and is

conscious of it, we notice that prior to seeing the object, it was as if the

eye were non-existent; i.e., it was meaningless. But as soon as a visual

object comes into contact with the eye, the eye becomes meaningful.

This is what is meant by the “eye coming into being”.

When the eye has fulfilled its function of seeing, it is again as if it did

not exist, until another form appears for the eye to see. In this way we

see the birth of the eye (concept), its continuation and its final passing

away.

The same principle applies to the ear, nose, tongue, body and

mind. We therefore conclude that we can see the

impermanence of each of the sense-bases only by observing it as

it functions.

Dependent Origination The same applies in the case of the different modes of Dependent

Origination involving Material and Mental Factors. We can see each

mode clearly as Impermanent when we observe each of the modes while

it performs its function. In brief, when the eye comes into contact with

form, we should notice how: Ignorance [avijja] successively gives rise to

the following:

• Thought-Formation [sankhara] (kamma-formation);

• Consciousness [vinnana];

• Bodily and Mental Processes [namarupa] (mentality and materiality );

• The Sense bases, ready to perform their several functions; each

Sense-impression in its totality [salayatana];

• Feelings [vedana];

• Desires or Cravings with regard to Feelings [tanha];

• Strong, Intense Clinging [upadana];

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• Creative Activity [bhava];

• Birth of Processes and finally [jati];

• Decaying and Fading Away (ageing and death);

• As well as other Suffering such as Sorrow, Lamentation, etc.

All these are called the complete working out of the various inter-

dependent modes of Dependent Origination. Each factor, arising from

Ignorance, gives rise to a following factor, which gives rise to another

factor, etc.

On the whole, we Contemplate Closely and with Discernment the

Impermanence of each of the modes while it is actually performing its

function and undergoing successive conditioning.

That is, we can penetrate Ignorance which gives rise to Thought-

Formations because of our Delusion. We also can penetrate Thought-

Formation as they really are at the time they condition Consciousness, in

their capacity of something dynamic, always endowed with creative

power. And we can penetrate Consciousness as it is, only when it

conditions the functioning of Bodily and Mental Processes.

Consciousness gives rise to certain Bodily and Mental Processes

appropriate to its nature. By the conditioned functioning of the element

of Consciousness (vinnana dhatu), the functioning of Bodily and Mental

Processes is carried out. If there is the element of Consciousness alone, it

cannot create anything. But when it comes into contact with Body and

Mind, it manifests its delusive Creativity. In the same way, the Bodily

and Mental Processes do not, if they are disassociated from

Consciousness, come into existence, because there Cannot be Bodily or

Mental Feeling without Consciousness.

Further, we can really know body and mind only when they are manifest

in Feelings through the Sense-bases of Eye, Ear, Nose, Tongue, Body and

Mind. Body and mind make Sense-bases the basis of Feeling.

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S T A G E X I V : T h e D i s s o l v i n g O f

A t t a c h m e n t

He trains thus:

I shall breathe IN: Contemplating Fading Away.

I shall breathe OUT: Contemplating Fading Away

With the realisation that all things are Impermanent (aniccam), comes

the realisation that attachment to things of impermanent nature brings

pain and suffering. Attachment (upadana), starts to fade till less and less

remains. Such is the result of realising Impermanence. It makes us weary

of and bored with the desire for things which we now realise have no

permanent nature whatsoever.

In Contemplating Impermanence, we have already begun to

Contemplate Fading Away.

We now scrutinise the drying up of attachment (viraga). “Vi” means not

or not having. “Raga” is another name for attachment. “Viraga” means

without attachment.

Watching attachment drying up and fading away is like watching the

stains in a cloth fade away. The many coloured stains slowly fade away,

bleached by the power of sunlight, until the cloth is white. This is a

material example of viraga which helps to explain the Mental Fading

Away of attachment, which is clearly apparent under the light of “seeing

things as they truly are”, which is;

Aniccam, Aniccam, Aniccam, Aniccam, DukkhaDukkhaDukkhaDukkham,m,m,m,

AnattaAnattaAnattaAnatta, , , , Sunnata aSunnata aSunnata aSunnata andndndnd

Tathata. Tathata. Tathata. Tathata.

We know that attachment is lessening when we become even-minded

toward all the things which we once were attached to. We can observe

this quite easily, for example; our love for things which we once

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treasured begins to Fade. Anger towards past or even present

objectionable things are not any more. We are no longer afraid of the

things we once feared. We are gradually less and less afraid until fears

disappear altogether.

Now we are not prejudiced by them at all, which is to realise viraga (non-

attachment); the Fading Away of attachment. We thus Contemplate

Fading Away with every inhalation and exhalation.

The same is true of hatred, envy, jealousy, worry, anxiety, longing after

the past and so on. Each of these indicators lessens and shrinks until the

mind is detached, not clinging to things and not regarding as “I” and

“my” and remains still, silent and even-minded.

S T A G E X V : T h e Q u e n c h i n g ( C e s s a t i o n ) O f

D u k k h a

He trains thus:

I shall breathe IN Contemplating Cessation.

I shall breathe OUT Contemplating Cessation.

We now come to study and Contemplate the Quenching of Attachment.

Observe the Cessation of Attachment, the Non-existence of Attachment

while breathing in and breathing out. We can observe Quenching or

Cessation from a variety of perspectives. Cessation of:

Attachment to “self”;

Selfishness;

Greed;

Anger and Delusion and

Experiences of Dukkha.

They occur with the Cessation of Attachment. There are many forms of

Nirodha (Cessation). When we speak of Cessation, remember that the

ending of dukkha is what the Practice of Dhamma is all about. Here we

observe how different aspects of dukkha are Quenched.

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• The ending of the frightfulness, the horror of birth, ageing,

illness and death. Ageing, illness and death will never again

terrify our minds.

• Cessation of various dukkha, such as sorrow, grief, lamentation,

despair, sadness, pain, frustration and depression. All of these

symptoms of dukkha are Quenched too.

• Our hopes and wants to attractive and unattractive things.

Experiencing things we do not like is dukkha. Being separated

from the things we like is dukkha. Not getting what we want is

dukkha. These aspects of dukkha are Quenched also.

• We realise that Attachment to the Five Aggregates and clinging

to them as “self” or “belonging to self” as “I” or “my” is dukkha.

These Aggregates which the mind habitually attaches to are

Body, Feeling, Perception, Thought-Formations and Sense-

Consciousness. They are the total of all dukkha, the burdens of

life. A full realisation of this step must include all four aspects

of dukkha’s Cessation.

i. Cessation of the frightfulness of birth, ageing, illness, and

death.

ii. Cessation of the symptoms of dukkha, such as pain, sorrow,

sadness, and despair.

iii. Cessation of wants and desires toward agreeable and

disagreeable things. Finally,

iv. Cessation in regarding any of the Five khandhas as “self”.

When these four aspects are Quenched, dukkha ceases. What we need so

badly is realised right here. Thus we realise the Voidness or Non-

existence of Attachment through the Ceasing, Disappearing and Ending

of Attachment.

We experience the Absence of Attachment, in any aspects mentioned

above, while we breathe in and breathe out. Or more simply, we drink,

taste and savour the flavour of Nibbana. Nirodha and Nibbana are

synonyms. We use them interchangeably. Thus, to Contemplate the

Cessation of Attachment is to Contemplate Nibbana.

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S T A G E X V I : R e l i n q u i s h m e n t-

D r o p p i n g T h e B u r d e n s O f L i f e

He trains thus:

I shall breathe IN: Contemplating Relinquishment

I shall breathe OUT: Contemplating Relinquishment

Contemplation of Relinquishment is to Contemplate giving away. Using

a simple metaphor; we have been stealing things that exist naturally; in

and belonging to nature; sankhara. We have plundered them and taken

them to be ourselves and our possessions. We are nothing but thieves;

this results in dukkha. We suffer dukkha due to all our thieveries and

attachments. As soon as we observe the way things really are through the

succession of steps in this SET, we let go. We cease being thieves. We

return everything to their original owner; nature. They belong to nature.

There is no more claiming to be “I” or “my” ever again!

There is a second metaphor; in the past we went around foolishly

picking up heavy objects like these boulders.*

[*Note. This is a Dhamma talk in Suan Mokkh and the area in

which Buddhadasa is expounding is an open area, covered with

sand and full of trees, rocks and boulders].

Then we lugged them along wherever we went. For these foolish acts we

suffered dukkha constantly. How many years have gone by?

Now, however, we realise our stupidity in creating such problems for

ourselves. We realise how burdensome they are and we now just toss

them away. Without these burdens we are light. All those problems

disappear. Before, life itself seemed to be a problem. Our entire life felt

like a burden due to our stupidity. We hung on to those natural

sankhara, carried them everywhere and thus weighed ourselves down

terribly. Once we know what they are doing to us, we throw them off

and we no longer have any burden. This is Relinquishment and leads to

Emancipation…

Liberation Liberation Liberation Liberation ! ! ! !

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CHAPTER FIVECHAPTER FIVECHAPTER FIVECHAPTER FIVE

TOWARDS LIBERATIONTOWARDS LIBERATIONTOWARDS LIBERATIONTOWARDS LIBERATION

The Only Way

Now, we have gone quite away towards Liberation; we have battled and

survived many mental storms; always carrying our burden of khandhas

with us; (they have become much lighter now, as we have dropped some

along the climb). But we need to struggle on towards more rarefied

peaks, with the last remaining burden still stuck to our bodies, (they are

now much more manageable). For this we need the qualities of Strong

Determination, Unshakeable Faith, Steel-like Diligence, and not the

least Calm, Quiet Patience; for Patience leads to Nibbana.

Along the way to the present stage of our climb, we have garnered

various Knowledges and Insights (pertaining to our mental development)

in exchange for our heavy burden.

Such qualities as Mindfulness, Concentration, Wisdom and specific

Knowledges and the development of Insights have been wrested with

Herculean effort along the way and we are therefore endowed with many

fruitful results on our path to Freedom from Suffering, all the while

dropping boulders of delusions. We have been tested along the rocky

Pathways…and we have survived! Sad though, many of us have

succumbed to the trials and tribulations on the way up… some have

dropped off and remained to enjoy the fields and fields of pleasurable

things they encountered; and some have became totally lost along the

rivers of doubts and deep ravines of delusions; not all have success

stories! However they are a few left, determined to go the final lap, come

what may.

165

The way have been long and not at all rosy but really rocky at that;

Patience, Wisdom, Mindfulness, Fear of Unwholesome Vipaka and the

Quest for Liberation, always ahead of us; have seen us arrive at this

moment in time, with all the understanding and firm believe that we are

walking on the Correct Path to Deathlessness as shown us by the

Greatest of Teachers; The Lord Buddha.

We have had many experiences on this uphill climb and we have

survived due to good teachers past and present; those who have left their

teachings to us in books and those of the present who have diligently

taught us to relieve ourselves of the burden of our khandhas. We now go

the last mile of our journey and we look towards another great teacher

for guidance for a general review of our journey towards Freedom. The

Way is very clear and follows a pattern expounded in the suttas; though

some steps may overlap, nevertheless the signposts are there for our

guidance on the Way. This is:

THE SEVEN PURIFICATIONS AND

THE SIXTEEN KNOWLEDGES

1. PURIFICATION OF CONDUCT [sila-visuddhi]

2. PURIFICATION OF MIND [citta-visuddhi]

3. PURIFICATION OF VIEW [ditthi-visuddhi]

[i] Analytical Knowledge of Body and Mind

[nama-rupa-pariccheda-nana]

4. PURIFICATION BY OVERCOMING DOUBT

[kankha-vitarana-visuddhi ]

[ii] Knowledge by Discerning Conditionality

[paccaya-pariggaha-nana]

[iii] Knowledge by Comprehension

[sammasana-nana]

[iv] Knowledge of Arising and Passing Away

[udayabbaya-nana] in its weak stage,

involving the ten corruptions of Insight.

5. PURIFICATION BY KNOWLEDGE AND VISION OF WHAT IS AND

WHAT IS NOT PATH [maggamagga-nanadassana-visuddhi ]

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6. PURIFICATION BY KNOWLEDGE AND VISION OF

THE COURSE OF PRACTICE [patipada-nanadassana-visuddhi ]

[v] Knowledge of Dissolution

[bhanga-nana]

[vi] Awareness of Fearfulness

[bhayatupatthana-nana]

[vii] Knowledge of Misery

[adinava-nana]

[viii] Knowledge of Disgust

[nibbida-nana]

[ix] Knowledge of Desire for Deliverance

[muncitu-kamyata-nana]

[x] Knowledge of Re-Observation

[patisankha-nupassana-nana]

[xi] Knowledge of Equanimity about Formations

[sankhar’upekkha-nana]

[xii] Insight Leading to Emergence

[vutthana-gamini-Vipassana-nana]

[xiii] Knowledge of Adaptation

[anuloma-nana]

[xiv] Maturity Knowledge

[gotrabhu-nana]

7. PURIFICATION BY KNOWLEDGE AND VISION

[nanadassana-visuddhi]

[xv] Path Knowledge

[magga-nana]

[xvi] Fruition Knowledge

[phala-nana]

[xvii] Knowledge of Reviewing

[paccavekkhana-nana]

[xviii] Attainment of Fruition

[phalasamapatti]

[xix] The Higher Paths and Fruitions.

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ROGRESSIVE PRACTICE

A Treatise by the Venerble Mahasi Sayadaw on the gradual progress in

Vipassana meditation

Distinctive Matter and Mental Processes

When mindfulness and concentration have improved due to diligent

practice, the meditator will note the simultaneous awareness of an

object and the knowing of it, such as:

Rising and awareness of it,

Falling and awareness of it,

Sitting and awareness of it,

Bending and awareness of it,

Stretching and awareness of it,

Lifting and awareness of it,

Putting down and awareness of it.

Through concentrated attention (mindfulness) he

distinguishes each material and mental process:

"the rising movement is one process;

the knowing of it is another".

He realises that each act of knowing has the nature of

‘going towards an object’.

Such a realisation refers to the characteristic function of the mind

as inclining towards an object,

or cognising an object.

One should know that the clearer a material object is noted, the

clearer becomes the mental process of knowing it.

"For in proportion as material process becomes quite definite,

disentangled and quite clear, the mental state that has that material

process as their object becomes plain of itself, too". (The Path of Purification, translated by Bhikkhu Nanamoli).

P

168

When the meditator, should he be a simple man, comes to know the

difference between a material process and a mental process, he would

reflect from direct experience thus: "There is the rising and the knowing

it; the falling and knowing it, and so on and so forth. There is nothing

else besides. The words ‘man’ or ‘woman’ refer to the same process,

there is no ‘person’ or ‘soul’". Should he be a well-informed man, he

would reflect from direct knowledge of the difference between a material

process as object and a mental process of knowing it, thus:

"It is true that there are only body and mind. Besides these, there is

no such entity as man or woman. While meditating, one notes a

material process as object and a mental process of knowing it; and it is

to that pair alone that the terms of conventional usage ‘being’, ‘person’

or ‘soul’, ‘man’ or ‘woman’ refer.

Apart from that dual process there is no separate person or being, I or

Another, Man or Woman.

When such reflections arise, the meditator must note "reflecting…

reflecting", and go on observing the rising and falling of the abdomen.

[The preceding section describes the ‘Analytical Knowledge of Body and Mind”

(nama-rupa-pariccheda-nana) appertaining to the “Purification of View”].

With further progress in meditation, the consciousness of a mental

state of an intention is evident before a body movement occurs.

Though at the start of his practice, he notes "intending…intending" (for

instance, to bend an arm), at this early stage, he may not be able to

perceive this consciousness as a mental state distinctly. Now, at this

advanced stage, he distinctly perceives the consciousness consisting of

the intention to bend.

He notes the mental state of an intention to make a body movement,

then he notes the particular body movement. In the beginning,

because of the omission to note an intention, he thinks that a body

movement precedes the mind knowing it. Now, he realises that mind

is the forerunner.

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The meditator readily notes:

(1) The intention of bending, stretching, sitting, standing,

going and so on.

(2) The actual bending, stretching and other body movements.

He realises the fact that mind knowing a body process is quicker than the

material process itself. He experiences directly that a body process takes place

after a preceding intention. Again he knows from direct experience that the

intensity of heat or cold increases while he is noting "hot…hot”, or

"cold…cold" .

In contemplating regular and spontaneous body movements such as the

rising and falling of the abdomen, he notes one after another

continuously. He also notes the arising of various other mental images

such as the Buddha, an arahant, as well as different kinds of sensations

that arise (such as itch, ache or heat), with attention directed onto the

particular spot of the body, where the sensation arises. One sensation

has hardly disappeared, then another arises, and he notes them all

accordingly.

While noting every object as it arises he is aware that the mental

process of knowing the arising is due to an object first

appearing.

Sometimes, the rising and falling of the abdomen is so faint that he finds

there is nothing to note. Thus, it occurs to him that there can be

no knowing without an object!

Reflecting: "Material processes of bending, stretching and so on, follow

mental processes of intending to bend, stretch and so forth". He further

reflects: “One’s body becomes hot or cold because of the element of

heat or cold; the body exists on food and nourishment; consciousness

arises because there are objects to note; seeing arises through visual

objects; hearing through sounds, and also because there are the six

sense organs, as conditioning factors”.

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“Intentions and notings are results of volitional actions from

experiences, feelings (from thoughts and sensations) of all kinds

in previous life cycles. Thus material and mental processes take

place ever since birth as a result of kamma inherited and arising

from previous existences. No being or entity creates this body

and mind, and all that happens is due to causal factors."

Such reflections come to the meditator while he is noting each object as it

arises. He does not stop noting while reflecting.

While noting objects as they arise these reflections are so quick…

…that they appear to be arising together.

The meditator, must…

…then note:

"reflecting…reflecting”, “recognising…recognising”,

and continues noting objects as usual.

After having reflected that material and mental processes being noted are

conditioned by kamma from previous existences, the meditator reflects

further that body and mind in the former existences were conditioned

by causes preceding that existence, that in the following existences body

and mind will result from the causes initiated in this and previous

existences, and apart from this dual process there is no separate ‘being’

or ‘person’; only cause and effect taking place.

Such reflections must also be noted and then the practice should go on

as usual [The preceding section refers to “Knowledge by Discerning

Conditionality” (paccaya-pariggaha-nana) appertaining to the “Purification by

Overcoming Doubt”]. Such reflections will be many in the case of persons

with a strong intellectual bent and less in the case of those without.

Energetic noting must be made of all these reflections. Noting them will

result in their reduction to a minimum, allowing Insight to progress

unimpeded by an excess of such reflections. Such reflections should be

reduced to a minimum.

When concentration is practised in an intensive manner, the meditator

may experience unbearable sensations, such as itching, aches, heat,

dullness and stiffness. Such sensations arise in consequence of the body’s

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natural sensitivity and are not due to symptoms of a disease. If they are

noted with energetic concentration they fade away gradually. Principal

attention should be given to sense objects which can be noted easily, and to

those mental processes which arise in connection with sense perceptions.

Images And Reflections Some meditators may see unusual and extraordinary images.

These are but imagination created by one’s mind and

sharpened by intense concentration.

They are similar to dreams. They are neither to be welcomed nor

enjoyed, nor need one be afraid of them. These objects seen in the

course of meditation are not real; they are mere images or imagination.

T O T H E M I N D , T H E Y A P P E A R R E A L !

These are purely mental processes, unconnected with the fivefold sense

impressions. Noting them is difficult as they are without clear details. So

whatever object appears, the meditator should note it mentally,

"seeing…seeing", until it disappears. It will either move away, fade away or

disintegrate. At the outset, this will take several notings, say about five to ten.

But when Insight develops, the object will disappear after a couple of

notings.

At this later stage, whether or not the meditator comes across

extraordinary objects or feelings he knows clearly the initial, the

intermediate and the final phase of each noting. In the early stages of the

practice, while noting one object, the meditator may switch noting to

other objects as they arise, without noting clearly the passing away of the

previous objects. Now, at this later developing stages, only after cognising

the passing away of an object, does he note the new object that arises. Thus

he has a clearer knowledge of the initial, the intermediate and the final

phase of the object noted.

As the meditator progresses further in his practice, he perceives in every

act of noting that an object appears suddenly and passes away

instantly. His perception is so clear that he reflects thus.

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“All things come to an end, all things pass away. Nothing is

permanent, all are truly impermanent. All are impermanent, in the

sense of destruction, non-existent after having been.

It is through ignorance that we enjoy life. As a matter of fact, there is

really nothing to enjoy. There is only a continuous arising and passing

away by which we are harassed. This is dreadful indeed. At any

moment we may die and everything is sure to come to an end. This

universal impermanence is truly frightful and terrible".

(Characteristics of Impermanence)

He further reflects:

"What is impermanent is painful, painful in the sense of terror;

painful because of the oppression of rise and fall. All is pain, all is

suffering". He Looks on Pain as a Barb, a Boil, a Dart.

(Characteristic of Suffering)

Again, he reflects:

"This is a mass of suffering, suffering that is unavoidable arising and

passing away, it is worthless. One cannot stop this process. It is beyond

one’s power. It takes its natural course. What is painful is not self, not

self in the sense of having no core, there is no exercising of power over

it".

(Characteristics of Non-self)

The meditator must note all these reflections and go on meditating as

usual.

Thus by inference of having realised these three characteristics

experientially, the meditator, comprehends all other objects as

impermanent, subject to suffering, and selfless.

In respect of objects not personally experienced, he concludes: "They too

are constituted in the same way: impermanent, painful and without a

self”. This is an inference from his direct experience.

Such excessive reflecting, however, is a hindrance to Such excessive reflecting, however, is a hindrance to Such excessive reflecting, however, is a hindrance to Such excessive reflecting, however, is a hindrance to the progress of insight!the progress of insight!the progress of insight!the progress of insight!

173

Even if no such reflections occur at this stage, comprehension will

nevertheless become increasingly clear at the higher stages. Hence, no

attention should be given to reflections. While giving more attention to

the bare noting of objects, the meditator must, however, also note these

reflections if they occur, but he should not dwell on them. [The preceding

paragraphs refer to the “Knowledge of Comprehension”].

After comprehending the three characteristics, the meditator no longer

reflects but goes on with noting those body and mental objects which

present themselves continuously.

At a moment when the five mental faculties, Faith, Energy,

Mindfulness, Concentration and Wisdom, are properly balanced, [*]

the mental process of noting accelerates as if it becomes uplifted, and

the body and mental processes to be noted also arise much quicker.

[*] Balancing The Five Mental Faculties

The term indriya means a quality that is supreme in its particular

function. From the point of view of mental development, the Mental

Faculties are five in numbers:

Faith (saddha), Effort (viriya), Mindfulness (sati),

Concentration (samadhi) and Wisdom (panna).

As Indriyas, supreme things, these five not only signify faculties that are

developed at this stage in the practice, but also imply personal virtues

which a person may possess naturally as part of his mental make-up.

They increase in the course of his studies, depending on what he has

heard before undertaking the practice. In combination they constitute

the foundation of a person’s current disposition. They are prime virtues

of great importance on which the success or failure of mental training

depends. Here it is intended that they should be adjusted and modified

so as to benefit the practice. The Five Faculties thus become important

powers, conducive to success, provided they are properly harmonised.

Here, to harmonise means to balance and co-ordinate. The essence of co-

ordinating the Faculties consists in harmonising Confidence with

Insight, Energy with Concentration and Concentration with Insight.

Mindfulness is to be applied in full measure regardless.

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That Confidence or Faith is to be harmonised with Insight means that

Faith must not outweigh understanding to the extent that it becomes

blind faith, mere superstition, which is harmful. What is required in the

practice is faith that is base on reason and stands the test of reason. The

same applies to understanding. If not accompanied by confidence, it will

be mere theorising.

The meditator must have confidence, for example, in the

Enlightenment of the Buddha, as a support for his knowledge

gained by listening and studying (sutamaya-pañña).

He then investigates, examines and contemplates until he has

knowledge gained by thinking (cintamaya pañña).

And lastly he has to put all this knowledge into practice so that

he realises the truth of it for himself. He then has knowledge

gained by practise or mental development (bhavanamaya-pañña).

Thus there are three different levels of understanding, each of which

must be accompanied by confidence or saddha based on or supported by

it.

At the first level, one hears and simply believes in what someone says

and does. Then after having considered and understood and having

found the statement to be reasonable and in agreement with previous

ideas, one has a higher degree of confidence. And finally, when one has

actually practised and realised the fruits of the practice, one has

confidence at the highest level, that is belief in a truth that has become

evident to one’s own mind, based on neither authority nor reasoning.

This is what is meant by balancing faith and understanding (saddha and

pañña).

The meditator must be aware of all this and see it in himself. He will

then be able to co-ordinate belief and understanding properly, keeping

them suitably balanced and in harmony. If he lets either one

predominate, his practice will go amiss.

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Balancing Energy with Concentration can easily be explained in terms of

an analogy. Energy (viriya) is like speed and Concentration (samadhi) like

the governor that regulates it. If the two are not co-ordinated, what is the

result? Again, Concentration is like the weight of a bullet, Energy like

the force of the gun powder that propels it. If the two are not balanced

what is the result?

If Energy exceeds Concentration, that excess Energy is undirected and is

dissipated. If Concentration exceeds Energy then the meditator becomes

lax and sluggish and may make no progress at all. So activating the mind

and restraining it must go together; Energy and Concentration must be

properly balanced.

Balancing concentration with understanding may take place by itself,

naturally, if the meditator is habitually restrained in his mental activity.

If he always makes his mind steady before thinking over any object, first

concentrating on it and only then considering it, he will gain full

understanding of that object according to reality. This is “investigating

with a steady mind” or “steadiness in investigation” call it what you will.

Mindfulness is needed in all cases. Mindfulness occupies a central

position, as if it were arranging the other Faculties into pairs and

“advising” them how to perform their respective duties properly and

harmoniously from beginning to end. For example, Mindfulness enables

Confidence to judge how much to believe; it introduces Confidence to

the companionship of Understanding; it compels Confidence and

Understanding to go together. The meditator needs Mindfulness as a

means of controlling various other things, most particularly the other

four faculties. With care he can co-ordinate them steadily and

harmoniously.

With the faculties working suitably together, the mind is steady; it has

Kammaniya-bhava, that is agility and adaptability and so can do

progressively finer work. This is what is meant by Balancing the

Faculties: the co-ordinating of all the qualities necessary for successful

practise. (Excerpt from Anapanasati by Buddhadasa Bhikkhu)

176

In a moment of in-breathing the rising of the abdomen presents itself in

quick succession, and the falling also becomes correspondingly quicker.

Quick succession is also evident in the process of bending and

stretching. Slight movements are felt spreading all over the body. In

several cases, prickly sensations and itching appear in quick succession

momentarily. By and large, these are feelings hard to bear. The meditator

cannot possibly keep pace with the quick succession of varied

experiences if he attempts to note them by name. Noting has to be done

in a general manner, but with mindfulness.

At this stage one need not try to note details of the objects arising in quick

succession, but one should note them generally. If one wishes to name them,

a collective designation will suffice. If one attempts to follow them in a

detailed manner, one will get tired soon. The important thing is to note

clearly and to comprehend whatever that arises. At this stage, reflections

focused on a few selected objects should be set aside and mindful noting be

directed towards every object that arises at the Six Sense Doors, and as usual

when there is no further notings, one should revert to the noting of the

movements of the abdomen.

Body and mental processes are many times swifter than a wink

of an eye or a flash of lightning.

Brilliant Lights If the meditator goes on noting these processes he will fully comprehend

them as they happen. Then mindfulness will become very strong. As a

result, mindfulness seems as if plunging into an object that arises. The

object too seems as if alighting on mindfulness. One comprehends each

object clearly. Therefore the meditator then believes: "Body and mental

processes are very swift indeed. They are as fast as a machine. And yet,

they can be noted and comprehended. Perhaps there is nothing more to

know. What is to be known has been known". He believes so because he

has direct experience of this.

As a result of Insight, a brilliant light may appear to the meditator. There

arises in him rapture, causing "goose flesh", falling of tears, tremor in the

limbs. It produces in him a subtle thrill and exhilaration. He feels elated.

177

Then, there arises tranquillity of mind and along with it appears mental

agility. When sitting, lying, walking or standing, he feels quite at ease.

Both body and mind are agile in functioning swiftly, they are pliant and

wieldy in being able to attend to any object for any length of time

desired.

One is free from stiffness, heat or pain. Insight penetrates objects with

ease. Mind becomes sound and straight, and one wishes to avoid all evil.

Through firm faith, mind is very bright. At times, when there is no

object to be noted, the mind remains tranquil for a long time.

There arise in him thoughts like these: "The Buddha is truly omniscient

and it is as He says, the body-and-mind process is impermanent, painful

and without self". While noting objects he comprehends lucidly the

three characteristics. He wishes to advise others to practise meditation.

Free from sloth and torpor, his energy is neither lax nor tense. There

also arises in him equanimity associated with Insight. His happiness

exceeds those of his former experiences. So he wishes to communicate

his feelings and experiences to others. Further, there arises a subtle

attachment of a calm nature that enjoys the Insight associated with the

brilliant light, mindfulness and rapture. He comes to believe it to be just

the bliss of meditation. The meditator should not reflect on these

happenings. As each arises, he should note them accordingly; “brilliant

light”, “faith”, “rapture”, “tranquillity”, “happiness” and so on.

*[These phenomena are the “ten corruptions of insight”. They have the character

of “corruptions” only when they cause attachment in the meditator, or lead to

conceit, example, if, in misjudging these phenomena and overrating his

achievements, he believes to have attained to the Paths of Sainthood. These

“corruptions” occur at the stage of “Weak Knowledge of Rise and Fall”.]

When there is brightness, one should note "bright," until it disappears.

Similar acts of noting should be made in the other cases, too.

Initially when the brilliant light appears, one tends to forget noting and

enjoys watching the bright light. Even if the meditator applies mindful

noting of the light, it will be mixed with feelings of rapture and

happiness, and it is likely to linger on. However, one later gets used to

178

such phenomena and one will continue to note them clearly until they

pass away. Sometimes the light is so brilliant that one finds it difficult to

make it pass away by the mere act of noting it mindfully. Then one

should cease to pay attention to it and turn energetically to the noting of

other phenomena arising. The meditator should not ponder as to

whether the light is still there. If he does so, he is likely to see it. If such a

thought arises, he should disperse it by vigorously directing his attention

to that very thought, “thinking…thinking”, and revert to other

phenomena as they arise or if nothing immediately arises, to noting

rising and falling as usual.

While concentration is intense, not only a brilliant light but also several

other phenomena may continue to arise if one inclines to one or the other

of them. In such instances, the meditator must note each phenomenon as

it arises. In some cases, even if there is no such inclination towards any

object in particular, faint objects appear one after another like a train of

railway carriages. The meditator should then respond to such visual images

by noting "seeing, seeing", and such objects will pass away.

If the meditator's Insight is not well developed, the objects may become

more distinct, however as each of them arises they must be noted until the

whole train of objects passes away.

One must recognize the fact that cherishing an inclination

towards a brilliant light, and being attached to it, is a wrong

attitude. The correct response, in conformity with the path of

Insight is to note these objects mindfully, with detachment until

they disappear.

[This refers to “Purification by Knowledge and Wisdom of What is Path and

Not-Path”].

Manifestation of The Progress of Insight When the meditator continues to develop mindfulness and improves on

his practice, Insight will mature. His perception of the arising and

disappearing of the body and mental processes will be greatly enhanced.

He will come to realise that each object arises and disappears at one and

the same place. He will realise that the previous arising is one thing and

the succeeding arising is another.

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So, at every act of noting, he comprehends the characteristics of

impermanence, painfulness and corelessness. After thus reflecting for a

considerable time, he may come to realise: "This is surely the best that

can be attained. It can't be better”. He becomes so satisfied with his

progress that he is likely to pause and relax. He should, however, not do

so at this stage, but continue with his practice of noting body and mental

processes continuously for a yet longer time.

[Reference here is to the “Final Knowledge of Rise and Fall”].

With improvement in the practice and knowledge matures, the arising

of the objects is No Longer Apparent to the meditator; he notes only

their ceasing. They pass away swiftly. So, also do the mental processes

of noting them. For instance, while noting the rising of the abdomen,

that movement passes away in no time. And in the same manner the

mental process of noting that movement passes away.

Thus it will be clearly known to the meditator that both the rising and

the noting passes away immediately, one after another. The same applies

in the case of the falling of the abdomen, of sitting, bending or

stretching of an arm or leg, stiffness in the limbs, and so on.

The noting of an object and the knowledge of its ceasing arise in quick

succession. Some Meditators perceive distinctly three phases:

[i] noting an object,

[ii] its ceasing, and

[iii] the passing away of the consciousness that cognises that

ceasing;

All in Quick Succession.

However, it is sufficient to know, in pair-wise sequence, the dissolution

of an object and the passing away of the consciousness of noting that

dissolution. When a meditator can clearly note these pairs

uninterruptedly, the particular features such as body, head, hand, leg are

no longer apparent to him, and there appears to him the idea that

everything is ceasing and disappearing. At this stage he is likely to feel

that his meditation is not up to the mark. But in fact, it is not so.

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Mind as a rule takes delight in dwelling on the sight of

particular features and forms. Because of their absence, mind is

wanting in satisfaction. This is manifestation of the Progress of

Insight.

At the beginning, it is the features that are clearly noted first, but now

their ceasing is noted first, because of progress. Only on repeated

reflection, features appear again, but if they are not noted the fact of

dissolution reappears to remain. When the meditator notes the objects

clearly, he thinks that his notings are not close enough. In fact, Insight is

so swift and clear that he comes to know even the momentary sub-

consciousness in between the processes of cognition. He intends to do

something, for instance, bending or stretching an arm, and he readily

notes that intention which thereby tends to fade away, with the result

that he cannot bend or stretch for some time. In that event, he should

switch his attention to noting the arising phenomena at one of the Six

Sense Doors. If the meditator extends his notings over the whole body, as

usual, beginning with the noting of the rising and the falling of the

abdomen, his noting will soon gain momentum, and he should continue

noting;

“touching…touching” and “knowing…knowing”

or

“seeing…seeing” and “knowing…knowing”

or

“hearing…hearing” and “knowing…knowing”

and so on, as one or the other arises.

While so doing, if he feels that he is either restless or tired, then he

should revert to noting the rising and falling of the abdomen. After

some time, when he gains momentum, he should note any object that

arises in the whole body. When he can meditate well in such a spread

out manner, even if he does not note an object with vigour, he knows

what he hears fades away, what he sees dissolves in broken parts, with no

continuation between them. This is seeing things as they really are.

Some meditators do not see clearly what is happening because the

passing away is so swift that they feel their eyesight is getting poor or that

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they are sick. It is not so. They lack the power of cognition to note what

happens before and after, with the result that they do not see the

features or forms. At such a time, they should relax. But the body and

mental processes continue to arise, and consciousness, of its own accord,

continues to note them. The meditator may decide to sleep, but he does

not fall asleep; and yet he remains fit and alert. He need not worry about

the loss of sleep, as he will not fall ill on that account. He should go ahead

with noting energetically and he will feel that his mind is quite capable of

perceiving the objects fully and clearly.

When engaged in noting continuously both the dissolution of the

objects and the act of knowing it, he reflects: "Even in the wink of an eye

or a flash of lightning nothing lasts. One did not realise this before. As it

ceased and passed away in the past so will it cease and pass away in the

future". One must note such a reflection [“Knowledge of Dissolution”].

Besides, in the midst of meditation, the meditator is likely to have an

awareness of fearfulness. He reflects:

“One Enjoys Life, Not Knowing The Truth.

Now That One Knows the Truth of

Continuous Dissolution, it is Truly Fearful”.

“At every moment of dissolution one can die. The beginning of this life itself is

fearful, so are the endless repetitions of arising. Fearful it is to feel that in the

absence of real features and forms, their arising appear to be real. So are the

efforts to arrest the changing phenomena for the sake of well-being and

happiness”.

“To be Reborn is Fearful in that it Will be a Recurrence of Objects

that are Ceasing and Passing Away always. Fearful Indeed it is to be

Old, to Die, to Experience Sorrow, Lamentation, Pain, Grief and

Despair”. Such Reflections Should be Noted and Dismissed.

Then the meditator sees nothing he can depend on and becomes as if he

was weakened in mind as well as in body. He is seized with dejection. He

is no longer bright and spirited. But he should not despair. This

condition is a further sign of the Progress of Insight. It is nothing more

than being unhappy at the awareness of fearfulness. He must note such a

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reflection and as he continues to note objects as they arise, one after

another, this unhappy feeling will disappear soon.

However, if he fails to meditate for some time, then grief will assert itself

and fear will overpower him: This kind of fear is not associated with

Insight. Therefore, care must be taken to prevent the oncoming of such

undesirable fear by energetic contemplation. [“Knowledge of Fearfulness”]

Again in the midst of noting objects, he is likely to find faults, in this

manner: "This body-and-mind process, being impermanent, is

unsatisfactory. It was not a good thing to have been born. It is not good

either to continue in existence. It is disappointing to see the appearance

of seemingly definite features and forms of objects while in fact they are

not realities. It is in vain that one makes an effort to seek well-being and

happiness. Birth is not desirable. Dreadful are old age, death,

lamentation, pain, grief and despair". A reflection of this nature must

likewise be noted. [“Knowledge of Misery”]

Then, one tends to feel that body-and-mind as the object and the

consciousness of noting it, is very crude, low or worthless. By noting

their arising and disappearing he gets sick of them. He might see his own

body decaying and decomposing. He looks upon it as being very fragile.

At this stage, while the meditator is noting all that arises in his body and

mind he is getting disgusted with it. Although he cognises clearly their

dissolution by a series of good notings he is no longer alert and bright.

His meditation is associated with disgust and he becomes discouraged.

Nevertheless he cannot refrain from meditating. He is like one who feels

disgust at every step when walking on a muddy and dirty path and yet he

cannot stop going. He cannot help but go on. At this time, he sees nama-

rupa as being subject to the process of dissolution, and he does not relish

the prospect of being reborn as a human being, man or woman, king,

multi-millionaire or even in the celestial abodes. [“Knowledge of Disgust”].

When through this knowledge he feels disgusted with regard to every

formation noted, there will arise in him a desire to forsake these

formations or be delivered from them “Knowledge of Desire for

Deliverance”. Seeing, hearing, touching, reflecting, standing, sitting,

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bending, stretching, noting, he wishes to get rid of them all. He should

note this wishing. He now longs for the liberation from body and mental

processes. He reflects: "Every time I note them, I am meeting with

repetitions, which are all bad. I had better stop noting them”. He should

take note of such a reflection. Some meditators, when so reflecting, stop

noting the formations. Although they do so, the formations still

continue rising, falling, bending, stretching, intending and so on. They

go on as ever… Noting of the distinct formations also continues. So,

reflecting thus, he feels pleased:

“Although I have stopped noting the body and mind, formations are

still taking place. They are arising, and consciousness of them is there,

by itself. So liberation from them cannot be achieved by mere

stopping to note them. They cannot be forsaken in this way.”

“Noting them as usual, the three characteristics of life will be fully

comprehended and then, no heed being given to them, equanimity

will be gained. At the end of these formations, nibbana will be won;

peace and bliss will come”.

Reflecting with delight, he continues to note the formations. In the case of

those meditators who are not capable of reflecting in this way, they

continue their meditation once they become satisfied with the explanation

of their teachers. Soon after continuing meditating they gain momentum

in the practice and various painful feelings arise. This need not cause

undue concern as it is only the manifestation of characteristics inherent

in this mass of suffering, as stated in the Commentary thus: "Seeing the

Five Aggregates as painful, as a disease, a boil, a dart, a calamity, an

affliction, etc.". If such painful feelings are not experienced, some other

characteristics of suffering or non-self will be apparent at every noting.

Though properly noting, the meditator feels that he is not doing well.

He thinks that the consciousness of noting and the object noted are

not close enough. This is because he is too eager to comprehend fully

the nature of the three characteristics. Not satisfied with his

contemplation he changes his posture often. While sitting, he thinks

he will do better walking.

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While walking he wants to resume sitting. After he has sat down he

changes the position of his limbs, he wants to go to another place; he

wants to lie down. Although he makes these changes he cannot remain

long in one particular position. Again, he becomes restless. He should

not feel concern. All this happens because he has come to realise the

true nature of the formations, and also because he has not yet acquired

the "knowledge of equanimity about formations". He is doing well and

yet he feels otherwise. He should try to adhere to one posture, and he

will find that he is comfortable in that posture. Continuing to note the

formations energetically, his mind will gradually become composed

and bright. Eventually his restless feelings will disappear totally. [This

refers to “Knowledge of Re-Observation (or Reflection)”]

Further Progress In Insight Knowledge When the "Knowledge of Equanimity about Formations" matures, the mind

will be very clear and able to note the formations lucidly.

Noting runs smoothly and effortlessly.Noting runs smoothly and effortlessly.Noting runs smoothly and effortlessly.Noting runs smoothly and effortlessly.

Subtle formations, too, are noted without effort. Subtle formations, too, are noted without effort. Subtle formations, too, are noted without effort. Subtle formations, too, are noted without effort.

The true characteristics of The true characteristics of The true characteristics of The true characteristics of Impermanence, Suffering and NonImpermanence, Suffering and NonImpermanence, Suffering and NonImpermanence, Suffering and Non----Self Self Self Self are becoming evident without any reflection. are becoming evident without any reflection. are becoming evident without any reflection. are becoming evident without any reflection.

Attention is directed to a particular spot of Attention is directed to a particular spot of Attention is directed to a particular spot of Attention is directed to a particular spot of the body the body the body the body wherever wherever wherever wherever a sensation occurs and the feeling of a sensation occurs and the feeling of a sensation occurs and the feeling of a sensation occurs and the feeling of

touch is as smooth as that of cotton.touch is as smooth as that of cotton.touch is as smooth as that of cotton.touch is as smooth as that of cotton.

Sometimes, bodily objects to be noted are so many that noting has to

be accelerated. Both body and mind appear to be pulling upwards.

The objects being noted become sparse and one can note them easily

and calmly.

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Sometimes the body formations disappear altogether leaving only the

mental formations.

Then the meditator will experience within himself a feeling of rapture as

if enjoying a shower of tiny particles of water. He is also suffused with

serenity. He might also see brightness as in a clear sky.

These marked experiences, however, do not influence him excessively.

He is not overjoyed. But he still enjoys them. He must note this

enjoyment. He must also note rapture, serenity and bright light. If they

do not disappear when being noted, he should pay no heed to them and

note other objects that arise.

He also finds delight in noting the objects one after another. He is not

tired of noting the objects one after another. He is not tired of noting

them for a long time.

He is free from painful feelings. So whatever posture he chooses he

can maintain it for a considerable time. Either sitting or lying down he can go

on contemplating for two or three hours without experiencing any discomfort.

Intending to meditate for a while, he may go on for two or three hours while

maintaining a firm posture.

At times formations arise swiftly and he is noting them well. Then he

may become anxious as to what would happen to him. He should note

such an anxiety. He feels he is doing well. He should also note this

feeling. He looks forward to the Progress of Insight. He should note this

anticipation.

He should note steadfastly whatever arises.

He should not put forth special effort nor relax.

In some cases,

because of the anxiety, joy, attachment or anticipation,

noting becomes lax and retrogressive.

Some who think that the goal is very near,

meditate with greater energy.

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While doing so, noting becomes lax and retrogression sets in. This

happens because a restless mind cannot concentrate properly on

formations.

So when noting is good, the meditator must go on steadfastly, neither

relaxed nor put forth special effort. If he does go on steadfastly, he will

rapidly gain Insight into the end of all the formations and realise the

beginning stage of Nibbana.

In the case of some meditators, they may, at this stage, rise higher and

again fall several times. They should not give way to despair but instead

hold fast to determination.

If the meditator begins either with the rising and falling of the abdomen or with

any other body and mental object, he will find that he is gaining momentum.

And then noting will go on of its own accord smoothly and calmly. It will appear

to him that he is watching with ease the ceasing and passing away of the

formations in a clear manner. At this point, his mind is quite free from all

defilement.

However pleasant and inviting an object may be,

it is no longer so to him.

Again, however loathsome an object may be,

it is no longer so to him.

He simply sees, hears, smells, tastes, feels a touch or cognises.

With six kinds of equanimity described in the Texts he notes all the

formations. He is not even aware of the length of time he is engaged in

meditation. Nor does he reflect in any manner. But if he does not develop

sufficient Progress of Insight to gain the "Knowledge of the Path and its

Fruition" (magga and phala) within two or three hours, concentration

becomes slack and reflection sets in.

On the other hand, if he is making good progress he may anticipate further

advance. He will become so delighted with the result that he will experience a

fall. Then he must dispel such an anticipation or reflection by directing bare

noting to it. A steady practice will achieve smooth progress again.

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But if sufficient strength of Insight has not yet been achieved, concentration

becomes slack again. In this way, some meditators progress and fall back several

times. Those who are acquainted with the stages of the Progress of Insight by way

of study (or by hearing about them) encounter such ups and downs. In spite of

such fluctuations in his progress the meditator must not allow himself to

be overcome by disappointment or despair. He is now, as it were, at the

threshold of magga and phala (the Path and the Fruition of the stages of

sainthood). As soon as the Five Faculties (indriya) of:

Faith, Energy, Mindfulness, Concentration and Wisdom

are developed in an even manner, he will soon reach magga and phala

and realise the first stage towards Nibbana.

Realising The First Stage Of Nibbana

[1] Prior to Sotapatti Magga

The ups and downs of Insight Knowledge presented in the pages above

are comparable to a bird let loose from an ocean-going ship, flying here

and there seeking to find dry land. Not finding any, it returns to the

ship. As long as Insight Knowledge is not matured sufficiently to attain

to Path and Fruition Knowledge and eventuates in Nibbana, it becomes

lax and retarded, just as the bird, failing to find dry land returns to the

ship.

On the other hand, when one’s Insight Knowledge is well matured, keen,

strong and lucid, one will understand that all formations originating from the

Six Sense Doors, are impermanent, suffering as in unsatisfactoriness and

without self.

The act of noticing with perfect understanding any one characteristic

(having a higher degree of lucidity and strength), out of the three,

becomes faster and manifests itself three or four times in rapid

succession. Immediately after the last consciousness in this series of

accelerated noticing has ceased, magga and phala (Path and Fruition)

arise, realising Nibbana, the Cessation of All Formations.

The acts of noticing are now more lucid than the previous ones

immediately before the realisation.

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After the last act of noticing, the Cessation of the Formations and

realisation of Nibbana manifests. That is why those who have realised

Nibbana say:

• “The objects noticed and the consciousness

noticing them cease altogether; or,

• The objects and the acts of noticing are cut

off as a vine is cut by a knife; or,

• The objects and acts of noticing fall off as if

one is relieved of a heavy load; or,

• The objects and acts of noticing break away

as if something breaks asunder; or,

• The objects and acts of noticing are

suddenly freed as if from a prison; or,

• The objects and acts of noticing are blown

off as if a candle is extinguished; or,

• They disappear as if darkness is suddenly

replaced by light; or,

• They are released as if freed from an

embroilment; or,

• They sink as if in water, or

• Abruptly stop as if a person running were

stopped by a violent push; or,

• They cease altogether”.

The duration of realising the cessation of formations is not long.

It is so short that it lasts just for an instant of noticing.

Then the meditator reviews what has occurred. He knows that the

cessation of the material processes noticed and the mental processes

noticing them is the realisation of magga-phala-Nibbana.

Those who are well-informed know that the Cessation of the

Formations is Nibbana, and the realisation of Cessation and bliss is

magga-phala. They would say inwardly: “I have now realised Nibbana

and have attained sotapatti magga-phala”. Such a clear knowledge is

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evident to one who has studied the scriptures or heard sermons on this

subject.*

*At the suggestion of the Venerable Author; Mahasi Sayadaw, the

following two references are here quoted, in explanation of the stages in

the realisation of Nibbana, on the paths of Stream-entry, Once-returning,

etc.:

“One who sees Nibbana, which merges in the Deathless (in the sense of

the end) realises it…”

“The seeing of Nibbana, at the moment of the First Path is realising as

seeing (dasana). At the other Path moments it is realising as developing

(bhavana)”.

“…Suppose a man who can see is travelling along a path on a cloudy

night. The path is obscured by the darkness. Lightning flashes and

dispels the dark. Even in the absence of darkness the path becomes clear.

This happens on a second journey and again on a third journey.

Here, like the man who can see his setting out on the path, is the effort

of Insight put forth by the disciple for the Stream-winning Path.

Like the obliteration of the way in darkness is the darkness covering the

truths.

Like the moment when the lightning flashes and dispels the darkness is

the moment when the light of the Stream-winning Path arises and

dispels the darkness covering the truths.

Like the manifestation of the way when darkness clears is the time of the

manifestations of the four truths to the Stream-winning Path:

And what is manifest in the path is even manifest to the person who has

got it.

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Like the second journey is the effort of Insight to get the Once-returning

Path….Like the third journey is the effort of Insight to get the never-

returning Path….” Some meditators review defilements;…*

*Importance of getting rid of defilements. There are two kinds of

defilements. One is defilement of rupa and the other is of citta.

Of the two, it is more urgent and necessary for the citta to be rid of its

defilements. But the majority of people only understand how to attend

to the rupa defilements, that is, how to clean themselves when their

bodies are soiled with sweat and dirt.

Cleaning the body, however well, cannot lead to deliverance from the

sufferings of apaya, senility, illness and death which are inherent in

Samsara, nor can it bestow rebirth in blissful celestial abodes of the devas.

The attainment of Nibbana is certainly out of the question. Only when

citta is cleansed of its defilement such as lobha, dosa and moha can

sufferings of apaya and the shackles of Samsara be overcome and Nibbana

realised.

Hence the vital importance of effort to be made

to eradicate defilements from the mind.

The only means of stamping out all immoral defilements

which assail the mind is

the practice of Satipatthana Vipassana Bhavana.

That is why Mindful Observance

MUST

be continuously applied to:

Every bodily behaviour as they are initiated or brought about;

Every sense perception as it occurs;

Every thought or idea as it is generated;

Every phenomenon or characteristic of sense perception (for

example that of sight, sound, odour, taste, etc.)

as it is contemplated on.

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As one progresses in the application of such continuous mindfulness,

one will realise that one’s mind has been gradually cleansed of its

immoral impurities.

This realisation brings with it stronger conviction that the Buddha

having Himself gone through the process of eliminating all immoral

defilements, had propagated this self same Practice, thus providing and

enabling His Savakas (disciples) the means to practise mindfulness

accordingly and disburden themselves of all kilesas.

One also begins to see that the outcome of this process

is determined

by the measure of effort that is expended

for continuity of mindful observation.

If the endeavour is slight, little benefit would accrue;

if considerable, greater benefits would be derived

in the Purification of the Mind; and

if full endeavour is applied, complete elimination of kilesa

would be achieved.

Satipatthana is the only way by which all kilesa can be cleansed

and deliverance from the shackles of Samsara attained.

When the Sotapatti magga stage is reached, one fourth of the

defilements of citta, namely;

sakkayaditthi (the heresy of individuality);

vicikiccha (doubt, indecision);

lobha (craving);

dosa (ill-will, hatred);

moha (ignorance, wrong perception),

which lead to apaya would be cleansed.

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Attainment of Sakadagami magga would bring about the cleansing of

half of the kilesa defilements. Coarser forms of kama raga (sensual

pleasure) and vyapada (malevolence) would be disburdened at this stage.

When Anagami magga is attained one would be rid of three fourths of

kilesa, as all vestiges of kama raga and vyapada would have been stamped

out.

When the final Arahatta magga is reached, one is completely free from

all kilesa defilements.

Moral Defilements Moral defilements comprise the following:

Lobha craving;

Dosa ill-will, hatred;

Moha ignorance, wrong perception;

Mana pride, conceit;

Ditthi false view;

Vicikiccha doubt, indecision;

Thina-middha sloth and torpor;

Uddhacca restlessness;

Ahirika shamelessness in the commission of

akusala kamma;

Anottappa lack of fear in the commission of

akusala kamma.

Issa (envy, jealousy);

Macchariya (grudge) and

Kukkucca (remorse, brooding over past wrong

deeds, wrong words, etc.) may also be

considered as elements of moral

defilements.]

… those already abandoned and those remaining to be abandoned.

After having reviewed them in this way, they continue the practice of

noticing body and mental processes. While doing so, the body and

mental processes, however, appear to be coarse. Both the arising and

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passing away of the processes are clearly evident to the meditator. And

yet the meditator now feels as if his noticing is lax and has regressed. As

a matter of fact he has reverted to the Knowledge of Arising and Passing

Away.

It is true, his noticing has become lax and regressed. Because he has

reverted to this stage, he is likely to see bright lights or shapes of objects.

In some cases, this reversion results in unbalanced contemplation in that

the objects noticed and acts of noticing do not go together.

Some meditators experience slight pain for a while. By and large, the

meditators notice that their mental processes are clear and bright. At this

stage, the meditator feels that his mind is absolutely free from any

encumbrances; he feels happily unhindered. In such a frame of mind he

cannot notice the mental process and even if he does so, he cannot

notice it distinctly. He cannot think of any other thing either. He simply

feels bright and blissful.

When this feeling loses its vigour he can again notice the body and

mental processes and know their arising and passing away clearly.

After some time he reaches the stage where he can notice the formations

smoothly and calmly.

Then, if Insight Knowledge is mature, he can again attain to the

Knowledge of the Cessation of the Formations. If the power of

concentration is keen and firm, then such Knowledge can repeat itself

frequently. At these times, the object of the meditators is to attain to the

Knowledge of the first magga-phala, and consequently they regain that

Knowledge repeatedly.

Thus far has been described the method of meditation, the progressive

stages of Insight Knowledge and the realisation of sotapatti magga-phala.

One who has attained the Knowledge of Path and Fruition is aware of:

the distinct change of his temperament and mental attitude and

the feelings that his life has changed.

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His faith or trustful confidence in

the Triple Gem

becomes absolute.

Due to this strengthened faith he also gains in rapture and serenity.

There arises in him a spontaneous upsurge of happiness. Because of

these ecstatic experiences he cannot notice the objects in a distinct

manner although he endeavours to do so right after the attainment of

magga-phala.

However, the effects of these experiences wane gradually after some

hours or days and he will then be able again to notice the formations

distinctly.

In some cases, the meditators, having attained magga-phala, feel relieved

of a great burden, free and easy, and do not wish to go on

contemplating. Their object, the attainment of magga-phala, has been

achieved and their contentment is understandable.

Fruition Knowledge

(Phala-nana)

If one who has attained magga-phala wishes to attain the Knowledge of

Fruition (phala-nana) and Nibbana once again, he must direct his mind

towards that goal and again attend to noting mindfully the body and

mental processes.

In the course of Insight Meditation it is but natural that “Analytical

Knowledge of Body and Mind” appears first to a worldling (puthujjana)

and “Knowledge of Arising and Passing Away” appears first to a Noble

Person (Ariya).

Therefore, a meditator at this stage, conscious of the body and mental

processes, will forthwith achieve the “Knowledge of Arising and Passing

Away”, followed soon by the other progressive stages of Insight, till the

“Knowledge of Equanimity about Formations”.

When Knowledge matures, the Cessation of Formations, Nibbana, is

reached with the resultant “Knowledge of Fruition”. This Knowledge

195

lasts just a moment to one who has not previously made a resolve on its

duration; however, it may sometimes last a little longer. But as stated in

the Commentaries, in the case of those who had made a prior resolve on

its duration, the “Knowledge of Fruition” lasts longer, even a whole day

or night, or as long as the time resolved.

Likewise, in these days, in the case of those immersed in Concentration

and Insight, Fruition lasts an hour, two hours, three hours and so on.

Fruition Knowledge comes to an end only when the meditator wishes to

terminate it.

Nevertheless, during a period of Fruition Knowledge, lasting an hour or

two, reflective moments sometimes arise, but they disappear after four or

five notings and Fruition Knowledge recurs.

In some cases, Fruition Knowledge lasts for several hours, without any

interruption. While Fruition Knowledge lasts, consciousness is

absolutely set upon the Cessation of Formations known by the

designation of Nibbana, which is a Dhamma entirely liberated from the

body and mental process and all mundane notions.

Therefore, during the experiencing of Fruition Knowledge there arises

neither awareness of one’s body and mental processes and of this world,

nor of any other mundane sphere. One is absolutely free from the entire

mundane sphere and from all mundane knowledge and inclinations.

There are around him all objects to see, hear, smell or touch, but he is

not aware of them at all. His posture is firm. If bliss of Fruition

Knowledge comes while he is sitting, his sitting posture remains firm, as

firm as before, without bending or sagging.

However, when the process of Fruition Knowledge comes to an end

there arises at once in him the awareness of thoughts relating to the

Cessation of the Formations or the objects of sight, hearing, etc. Then

the normal contemplations, buoyant feelings or reflections return. At the

beginning the formation appear to him to be coarse and his notings are

not vigorous enough. But in the case of those who are strong in Insight,

their contemplation runs as smoothly as ever.

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A meditator should take heed of the following. Firstly, he should make a

prior resolve on the speedy entrance into Fruition Knowledge and the

duration of it, and not turn his attention to a resolve once he has started

to notice the body and mental processes.

Before the maturity of Insight is achieved, while he is doing very well in

noting the formations, he may experience “goose flesh”, yawning,

trembling and tearfulness, and lose the momentum of contemplation.

While the acts of noting are gaining strength, he may look forward to the

goal and thereby loosen his grip on contemplation, thus he should not

think of anything else other than his contemplation and if he does so

unwittingly, he must note the extraneous thought.

Some attain to Fruition Knowledge only after several losses of the

momentum in their acts of noting. If one’s concentration is weak, then

the entry into Fruition Knowledge is slow, and when it comes it does not

last long. This is a description of the process of Fruition Knowledge.

Reviewing Some meditators passing through the stages of the Knowledge of

Fearfulness, Misery, Disgust, Desire for Deliverance may not have a clear

view of them.

Thus, those wishing to review them should review each of them for a

fixed period. Thus, for half an hour or one hour, one should pay heed

only to the arising and passing away of the object, with a resolve on the

Knowledge of Arising and Passing Away.

During that period the Knowledge of Arising and Passing Away remains

intact, and there will be no further progress of Insight.

However, when that period expires, Knowledge of Dissolution arises by

itself. If it does not arise by itself, then heed must be given to dissolution

with a resolve that Knowledge of Dissolution stays on for a certain length

of time. During that period, what has been resolved will occur.

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On the expiration of the time fixed, the next higher Knowledge will arise

by itself. If it does not, meditator should aspire to the Knowledge of

Fearfulness associated with fearful objects. Then Knowledge of

Fearfulness will come together with fearful objects. Then he should turn

his attention to miserable objects and Knowledge of Misery will arise

very soon.

When the mind is directed to disgusting objects it will give rise to

Knowledge of Disgust. Getting disgusted with every noting, Knowledge

of Disgust will set in.

The next stage, Knowledge of Desire for Deliverance must then be

thought of. Seized with an ardent desire to be delivered from

Formations, he should aspire to the relevant Knowledge and soon, after

some effort that Knowledge will come. When one inclines towards the

next Higher stage, one will experience pain, wish to change positions

and become disturbed by a feeling of dissatisfaction, but will gain

Knowledge of Re-Observation.

Then, the meditator must turn his mind to the Knowledge of

Equanimity. The momentum of contemplation will go on until there

arises smoothly the Knowledge of Re-Observation.

In this way, one will find that during the stipulated time, while one is

noting, the particular Knowledge one aspires to arises and on its

expiration the next Higher Knowledge arises as if it were a barometric

rise.

If a review of the above-mentioned Knowledge is not yet satisfactory, it

should be repeated until one is satisfied. To a very ardent meditator the

progress is so very swift that he may reach the stage of Knowledge of

Equanimity about Formations in a few moments, as also the stage of

Fruition Knowledge. One who is well matured in the practice can attain

to Fruition Knowledge while walking or having a meal.

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Attaining To The Higher Paths (maggas)

[2] Prior To Attaining Sakadagami Magga

When the meditator gets full satisfaction from the exercise to attain

speedily the Fruition Knowledge of the First Path, and also to abide

therein for a long time he should strive to attain to a higher Path. He

must then make an ardent wish in this manner.

Determine a definite period for striving: “During this period I do not

wish to experience the Fruition Knowledge. May there be no recurrence

of that Knowledge! May I attain to the Higher Path, the Path I have not

yet attained! May I reach that goal”! With this ardent wish, he should, as

usual, note the body and mental processes.

The advantage of the determination of a definite period is that one can

easily attain again the Fruition Knowledge of the Path already acquired.

If no such time limit is made and one goes on striving to attain to the

Higher Path, then it will no longer be possible to attain again the

Fruition Knowledge of the Lower Path. In that event, if one finds one

can neither as yet attain to the Higher Path nor go back to the Fruition

Knowledge of the Lower Path, one will be disturbed by a feeling of

dissatisfaction and disappointment.

The advantage of abandoning the wish for re-attaining the already

attained Fruition Knowledge is the non-attainment of the Knowledge

during the particular period, and if there is maturity of Insight, one can

attain to the Higher Path. If the wish is not fully abandoned, then the

previous Fruition Knowledge may set in again. Therefore, full

abandonment of the wish is called for during the definite period.

When one begins the contemplation with a view to attaining the Higher

Path, the progress of Insight will begin with Knowledge of Arising and

Passing Away. Then the progress of Insight is not similar to the one that

one makes while striving for the recurrence of Fruition Knowledge, but

the same as the progress one makes in practising contemplation for the

Lower Path.

Brilliant lights or shapes may appear as in the case of the earlier stages of

Knowledge of Arising and Passing Away. One may experience pain.

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Distinct arising and passing away of the body and mental processes

occur. Although it does not take long to regain the “Knowledge of

Equanimity about Formations’ while one is contemplating for the

recurrence of Fruition Knowledge, now if Insight does not mature one

will have to remain long at the stages of Lower Knowledges.

However, no difficulty will confront the meditator as in the case of his

contemplation for the Lower Path. It is possible that he may attain to

one knowledge after another up to “Knowledge of Equanimity about

Formations” in a day’s time.

The mental process of Knowledge is much more lucid, distinct and

broader. Much keener are his experiences of Fearfulness, Misery,

Disgust, Desire for Deliverance from the ills of the mundane spheres.

Formerly, although it was possible to attain Fruition Knowledge four or

five times in an hour; now, if Insight is not yet mature for the Higher

Path, “Knowledge of Equanimity about Formations” goes on. Possibly it

may last from a day to months or years.

On the maturity of Insight, distinct notings of the Formations having

appeared, the realisation of the Cessation of Formations comes with the

attainment of the Higher Path and Fruition. Then will come the

“Knowledge of Reviewing”.

One will later return to the stage of “Knowledge of Arising and Passing

Away” with a very clear mental progress.

This is the description of the Progress of Insight leading to the

attainment of sakadagami-magga, the Path of the Once-returner.

Attaining to the Third Path

[3] Prior to Anagami-Magga

Again, if one ardently wishes to attain to the Third Path, anagami-magga,

one must again decide on a definite period during which one abandons

fully the desire for returning to the Fruition Knowledge of the previous

Path. Then one resolves thus: “May only the progress of Insight relating

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to the Higher Path come. May I attain the Higher Path and Fruition”.

And one must begin contemplating on body and mind as usual.

One begins with “Knowledge of Arising and Passing Away”, but will

soon attain the Higher Knowledges one after the other up to

“Knowledge of Equanimity about Formations”. If Insight is not yet

mature, then that Knowledge will linger on. When it matures, then it

will reach the Cessation of Formations and with it the Knowledge of the

Third Path and Fruition.

This is the description of the attainment of the Third Path and

Fruition of the anagami or Non-returner.

Attaining to the Fourth and Final Path One who aspires to the Fourth and Final Path and Fruition, that of

sainthood (Arahatta magga and phala), must fix a period and give up all

desire to re-attain to the Fruition-Knowledge of the Third Path.

Then one must begin to contemplate the body and mental processes as

usual. This is the only way, as stated in the Satipatthana Sutta. Beginning

with “Knowledge of Arising and Passing Away”, soon “Knowledge of

Equanimity about Formations” will be attained. If Insight is not yet

mature, the attainment of Knowledge of Equanimity about Formations

will be delayed. When it does mature, then the meditator will attain to

the Cessation of Formations with the realisation of the final Arahatta

magga.

In the foregoing paragraphs, the words to the effect that the progress of

Insight will end up in the realisation of the Knowledge of the Paths and

Fruition (magga-phala-nana) refer only to those who have gained maturity

in the fulfilment of paramitas (perfections). Those who have not yet

developed paramitas fully will come to a standstill at the “Knowledge of

Equanimity about Formations”.

An important point to be noted here is that, although the person who

has attained the First Path is likely to attain the Second Path soon with

comparative ease, he will find it will take some time before he attains to

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the Third Path. The reason is that both attainers of the First Path and

the Second Path are well practised in the observance of virtue (sila).

In the case of the attainer of the Third Path, he must have the added

quality of a fully developed concentration (samadhi), without which, he is

not able to attain the Third Path easily. Without utmost effort to

develop one’s powers, one cannot possibly know whether one is able to

attain this Path or that Path.

In some cases, the attainment of a Path comes only after practising for a

considerable time, and because one has to strive that lengthy a period, it

must not be assumed that one has not yet fully developed one’s

paramitas, as this present effort may be leading to the maturing of

paramitas, thus one should not be deterred regarding this matter. The

meditator should bear in mind the following undeniable point.

The Development of Paramitas is The Development of Paramitas is The Development of Paramitas is The Development of Paramitas is not possible without not possible without not possible without not possible without Great Effort.Great Effort.Great Effort.Great Effort.

Even though granted the possibility that one has fully developed one’s

paramitas, one cannot possibly attain any Path without further effort.

If one has developed paramitas to an appreciable extent, one’s effort will

lead to its maturity and consequently one can attain the Path aspired to.

If it is not possible at this life time, at the very least, one has sown potent

seeds for the harvest of a Path in the next existence.

Advice In these times those who are most ardent and keen to work for their

own deliverance from the ills of the world and attainment of magga-phala-

Nibbana (the highest goal of Vipassana Insight Meditation) are well

advised to practise by the aforesaid way the Contemplations of Body,

Feeling, Consciousness and Mental Objects, or in a nutshell Satipatthana

Meditation. It is, in fact a “Must” for them.

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Meditators, practising Insight Meditation with firm faith, keen desire,

great diligence and methodically as outlined above will be assured of

progress.

It must, however, be pointed out that the details of the experiences and

the progressive stages of Insight achieved by meditators cannot possibly

be described in full within the limitations of this book. There still

remains much that is worthy of description.

What has been described in these pages may not be experienced

in to-to by every meditator. There are bound to be differences as

capabilities and paramitas are not the same in each individual.

Faith, desire and diligence too differ in different individuals.

A meditator, depending entirely on book instructions, need to be as

cautious and hesitant as a traveller who has never been on a particular

journey. Therefore, it is obviously not very easy for such a person to

attain the Paths, Fruition and Nibbana. This being so, one who is really

keen to meditate until he attains his goal, must find a teacher who is

fully qualified by personal attainments to guide him all along the way

from the lowest stage of Insight to the highest Knowledge of Path,

Fruition and Reviewing.

In the course of meditation, bearing in mind the following advice of the

Buddha, one should go all out to win the goal.

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No Slacker Nor the Man Of Puny StrengthNo Slacker Nor the Man Of Puny StrengthNo Slacker Nor the Man Of Puny StrengthNo Slacker Nor the Man Of Puny Strength

May Win May Win May Win May Win NibbanaNibbanaNibbanaNibbana, , , , Freedom From All Ills.Freedom From All Ills.Freedom From All Ills.Freedom From All Ills.

And This Young Brother, And This Young Brother, And This Young Brother, And This Young Brother, Yea, This Peerless Man Yea, This Peerless Man Yea, This Peerless Man Yea, This Peerless Man

Bears The Last Burden, Mara’s Conqueror.Bears The Last Burden, Mara’s Conqueror.Bears The Last Burden, Mara’s Conqueror.Bears The Last Burden, Mara’s Conqueror. (The Book of Kindred Sayings)

Contemplating Liberation

THUS END I NSTRUCT IONS ON THUS END I NSTRUCT IONS ON THUS END I NSTRUCT IONS ON THUS END I NSTRUCT IONS ON

THE P RACT ICETHE PRACT ICETHE PRACT ICETHE PRACT ICE .

204

EPILOGUEEPILOGUEEPILOGUEEPILOGUE

A Wise aA Wise aA Wise aA Wise and Timely Summinnd Timely Summinnd Timely Summinnd Timely Summingggg----UpUpUpUp BY

Buddhadasa Bhikkhu Insight: A Method of Nature

Concentration can come about naturally on the one hand, and as a

result of organised practice on the other. The end result is identical in

the two cases: the mind is concentrated and fit to be used for carrying

out close introspection.

One thing must be noticed, however: the intensity of concentration that

comes about naturally is usually sufficient and appropriate for

introspection and insight, whereas the concentration resulting from

organised training is usually excessive; more than can be made use of.

Furthermore, misguided satisfaction with that highly developed

concentration may result. While the mind is fully concentrated, it is

likely to be experiencing such a satisfying kind of bliss and well-being

that the meditator may become attached to it, or imagine it to be the

Fruit of the Path. Naturally occurring concentration, which is sufficient

and suitable for use in introspection, is harmless, having none of the

disadvantages inherent in concentration developed by means of

intensive training.

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In the Tipitaka, there are numerous references to people attaining

naturally all states of Path and Fruit. This generally came about in the

presence of the Buddha himself but also happened later with other

teachers. These people did not go into the forest and sit, assiduously

practising concentration on certain objects in the way described in later

manuals.

Clearly no organised effort was involved when arahantship was attained

by the first five disciples of the Buddha on hearing the Discourse on

Non-selfhood, or by the one thousand hermits on hearing the Fire

Sermon. In these cases, keen, penetrating insight came about quite

naturally. These examples clearly show that natural concentration is

liable to develop of its own accord while one is attempting to understand

clearly some question, and that the resulting insight, as long as it is

firmly established must be quite intense and stable. It happens naturally,

automatically in just the same way as the mind becomes concentrated

the moment we set about doing arithmetic. Likewise in firing a gun,

when we take aim, the mind automatically becomes concentrated and

steady. This is how naturally occurring concentration comes about. We

normally overlook it completely because it does not appear the least bit

magical, miraculous, or awe inspiring. But through the power of just this

naturally occurring concentration, most of us could actually attain

liberation. We could attain the Fruit of the Path, Nibbana, arahantship,

just by means of natural concentration.

So don't overlook this naturally occurring concentration. It is something

most of us either already have, or can readily develop. We have to do

everything we can to cultivate and develop it, to make it function

perfectly and yield the appropriate results, just as did most of the people

who succeeded in becoming arahants, none of whom knew anything of

modern concentration techniques.

Now let us have a look at the nature of the states of inner awareness

leading up to full insight into "the world”, that is, into the five

aggregates. The first stage is joy (piti), mental happiness or spiritual well

being. Doing good in some way, even giving alms, considered the most

basic form of merit-making, can be a source of joy. Higher up, at the

level of morality, completely blameless conduct by way of word and

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action brings an increase in joy. Then in the case of concentration, we

discover that there is a definite kind of delight associated with the lower

stages of concentration. This rapture has in itself the power to induce

tranquillity. Normally the mind is quite unrestrained, continually falling

slave to all sorts of thoughts and feelings associated with enticing things

outside. It is normally restless, not calm. But as spiritual joy becomes

established, calm and steadiness are bound to increase in proportion.

When steadiness has been perfected, the result is full concentration. The

mind becomes tranquil, steady, flexible, manageable, light and at ease,

ready to be used for any desired purpose, in particular for the

elimination of the defilements.

It is not a case of the mind's being rendered silent, hard and rocklike.

Nothing like that happens at all. The body feels normal, but the mind is

especially calm and suitable for use in thinking and introspection. It is

perfectly clear, perfectly cool, perfectly still and restrained. In other

words, it is fit for work, ready to know. This is the degree of

concentration to be aimed for, not the very deep concentration where

one sits rigidly like a stone image, quite devoid of awareness.

Sitting in deep concentration like that, one is in no position to

investigate anything. A deeply concentrated mind cannot practice

introspection at all. It is in a state of unawareness and is of no use for

Insight.

Deep Concentration is A Major Obstacle

to the Practice of Development

of Insight.

To practise introspection one must first return to the shallower levels of

concentration; then one can make use of the power the mind has

acquired. Highly developed concentration is just a tool. In this

developing of insight by the nature method, we don't have to attain deep

concentration and sit with the body rigid. Rather, we aim at a calm,

steady mind, one so fit for work that when it is applied to insight

practice, it gains right understanding with regard to the entire world.

Insight so developed is natural insight, the same sort as was gained by

some individuals while sitting listening to the Buddha expounding

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Dhamma. It is conducive to thought and introspection of the right kind,

the kind that brings understanding. And it involves neither ceremonial

procedures nor miracles.

This doesn't mean, however, that insight will arise instantaneously. One

can't be an arahant straight off. The first step in knowledge may come

about at any time, depending once again on the intensity of the

concentration.

It may happen that what arises is not true insight, because one has been

practising wrongly or has been surrounded by too many false views. But

however it turns out, the insight that does arise is bound to be

something quite special, for instance extraordinarily clear and profound.

If the knowledge gained is right knowledge, corresponding with reality,

corresponding with Dhamma, then it will progress, developing ultimately

into right and true knowledge of all phenomena.

If insight develops in only small measure, it may convert a person into an

Aryian at the lowest stage; or if it is not sufficient to do that, it will just

make him a high-minded individual, an ordinary person of good

qualities. If the environment is suitable and good qualities have been

properly and adequately established, it is possible to become an arahant.

It all depends on the circumstances. But however far things go, as long as

the mind has natural concentration, this factor called Insight is bound to

arise and to correspond more or less closely with reality. Because we,

being Buddhists, have heard about, thought about and studied the

world, the five aggregates and phenomena, in the hope of coming to

understand their true nature, it follows that the knowledge we acquire

while in a calm and concentrated state will not be in any way misleading.

It is bound to be always beneficial.

The expression "insight into the true nature of things" refers to seeing

transience, unsatisfactoriness and non-selfhood, seeing that nothing is

worth getting, nothing is worth being, seeing that no object whatsoever

should be grasped at and clung to as being a self or as belonging to a self,

as being good or bad, attractive or repulsive. Liking or disliking anything,

even if it is only an idea or a memory, is clinging. To say that nothing is

worth getting or being is the same as to say that nothing is worth

clinging to. "Getting" refers to setting one's heart on property, position,

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wealth, or any pleasing object. "Being" refers to the awareness of one's

status as husband, wife, rich man, poor man, winner, loser, or human

being, or even the awareness of being oneself.

If we really look deeply at it, even being oneself is no fun, is wearisome,

because it is a source of suffering. If one can completely give up clinging

to the idea of being oneself, then being oneself will no longer be

suffering. This is what it is to see the worthlessness of being anything,

and is the gist of the statement that being anything, no matter what, is

bound to be suffering in a way appropriate to that particular state of

being.

Any state of being, if it is to continue as such, has to be made to last, to

endure. At the very least, it must endure in one's mind in the form of a

belief in that particular state of being. When there exists "oneself”, there

are bound to exist things which are other than that self and belong to it.

Thus one has one's children, one's wife, one's this, that and the other.

Then one has one's duty as husband or wife, master or servant, and so

on. All this points to the truth of the statement that there is no state of

being such that to maintain it will not involve struggle.

The trouble and struggle necessary to maintain one's state of being are

simply the result of blind infatuation with things, of clinging to things. If

we were to give up trying to get or to be anything, how could we

continue to exist? This is bound to be a major source of skepticism for

anyone who has not given much thought to the matter.

The words "getting" and "being" as used here refer to getting and being

based on mental defilements, on craving, on the idea of "worth getting,

worth being," so that the mind does get and be in real earnest. This is

bound to lead to depression, anxiety, distress and upset, or at least a

heavy burden on the mind, right from beginning to end. Knowing this

truth, we shall be constantly on the alert, keeping watch over the mind

to see that it doesn't fall slave to getting and being through the influence

of grasping and clinging. Aware that in reality things are just not worth

getting or being, we shall be smart enough to stay aloof from them.

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If, however, we are not yet in a position to withdraw completely from

having and being, we must be mindful and wide awake, so that when we

do get or become something, we do so without emotional upset. We

must not be like those people who, turning a blind eye and a deaf ear, go

ahead brainlessly and inexpertly getting or becoming, with the result that

they fall right into the pit of their own stupidity and attachment, and

end up having to commit suicide.

The world and all things have the property of impermanence, of

worthlessness and of not belonging to anyone. Any individual who

grasps at and clings to anything will be hurt by it, in the very beginning

when he first desires to get it or to be it, later while he is in the process

of getting it and being it, and then again after he has got it or been it.

All the time, before, during and after, when anyone grasps and clings

with deaf ear and blind eye, he will receive his full measure of suffering,

just as can be seen happening to all deluded worldlings.

It is the same even with goodness, which everyone values highly. If

anyone becomes involved with goodness in the wrong way and clings to

it too much, he will derive just as much suffering from goodness as he

would from evil. In becoming involved with goodness, we have to bear in

mind that it possesses this property.

A skeptic may ask: "If nothing at all is worth getting or being, does it

follow that nobody ought to do any work or build up wealth, position

and property?" Anyone who comprehends this subject can see that a

person equipped with right knowledge and understanding is actually in a

far better position to carry out any task than one who is subject to strong

desires, foolish, and lacking in understanding.

Very briefly, in becoming involved in things, we must do so mindfully;

our actions must not be motivated by craving. The result will follow

accordingly. At this stage he becomes satisfied with the knowledge that

there is no “I”, “mine”, “he” or “his”, and that only formations arise.

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